Chapter XXI.—Their Graves are Still to Be Seen.
“For instance, as I have mentioned already, in the Caucasian mountains there is shown the tomb of a certain Kronos, a man, and a fierce monarch who slew his children. And the son of this man, called Zeus, became worse than his father; and having by the power of magic been declared ruler of the universe, he committed many adulteries, and inflicted punishment on his father and uncles, and so died; and the Cretans show his tomb. And in Mesopotamia there lie buried a certain Helios at Atir, and a certain Selene at Carrhæ. A certain Hermes, a man, lies buried in Egypt; Ares in Thrace; Aphrodite in Cyprus; Æsculapius in Epidaurus; and the tombs of many other such persons are to be seen. 1077
Footnotes
266:1077[Comp. v. 23, and Recognitions, x. 24.—R.]
Chapter XXII.—Their Contemporaries, Therefore, Did Not Look on Them as Gods.
“Thus, to right-thinking men, it is clear that they were admitted to be mortals. And their contemporaries, knowing that they were mortal, when they died paid them no more heed; and it was length of time which clothed them with the glory of gods. Nor need you wonder that they who lived in the times of Æsculapius and Hercules were deceived, or the contemporaries of Dionysus or any other of the men of that time, when even Hector in Ilium, and Achilles in the island of Leuce, are worshipped by the inhabitants of those places; and the Opuntines worship Patroclus, and the Rhodians Alexander of Macedon. 1078
Footnotes
267:1078[Comp. Recognitions, x. 25, where these facts are also used.—R.]
Chapter XXIII.—The Egyptians Pay Divine Honours to a Man.
“Moreover, among the Egyptians even to the present day, a man is worshipped as a god before his death. And this truly is a small impiety, that the Egyptians give divine honours to a man in his lifetime; but what is of all things most absurd is, that they worship birds and creeping things, and all kinds of beasts. For the mass of men neither think nor do anything with discretion. But look, I pray you, at what is most disgraceful of all: he who is with them the father of gods and men is said by them to have had intercourse with Leda; and many of them set up in public a painting of this, writing above it the name Zeus. To punish this insult, I could wish that they would paint their own present king in such base embraces as they have dared to do with Zeus, and set it up in public, that from the anger of a temporary monarch, and him a mortal, they might learn to render honour where it is due. This I say to you, not as myself already knowing the true God; but I am happy to say that even if I do not know who is God, I think I at least know clearly what God is.
Chapter XXIV.—What is Not God.
“And first, then, the four original elements cannot be God, because they have a cause. Nor can that mixing be God, nor that compounding, nor that generating, nor that globe which surrounds the visible universe; nor the dregs which flow together in Hades, nor the water which floats over them; nor the fiery substance, nor the air which extends from it to our earth. For the four elements, if they lay outside one another, could not have been mixed together so as to generate animal life without some great artificer. If they have always been united, even in this case they are fitted together by an artistic mind to what is requisite for the limbs and parts of animals, that they may be able to preserve their respective proportions, may have a clearly defined shape, and that all the inward parts may attain the fitting coherency. In the same way also the positions suitable for each are determined, and that very beautifully, by the artificer mind. To be brief, in all other things which a living creature must have, this great being of the world is in no respect wanting.
Chapter XXV.—The Universe is the Product of Mind.
“Thus we are shut up to the supposition that there is an unbegotten artificer, who brought the elements together, if they were separate; or, if they were together, artistically blended them so as to generate life, and perfected from all one work. For it cannot be that a work which is completely wise can be made without a mind which is greater than it. Nor will it do to say that love is the artificer of all things, or desire, or power, or any such thing. All these are liable to change, and transient in their very nature. Nor can that be God which is moved by another, much less what is altered by time and nature, and can be annihilated.” 1079
Footnotes
267:1079[The conclusion of the discussion is noteworthy, not only from the fairness of the argument, but from the skill with which the position of Clement, as a heathen inquirer, is maintained.—R.]
Chapter XXVI.—Peter Arrives from Cæsarea.
While I was saying these things to Appion, Peter drew near from Cæsarea, and in Tyre the people were flocking together, hurrying to meet him and unite in an expression of gratification at his visit. And Appion withdrew, accompanied by Anubion and Athenodorus only; but the rest of us hurried to meet Peter, and I was the first to greet him at the gate, and I led him towards the inn. When we arrived, we dismissed the people; and when he deigned to ask what had taken place, I concealed nothing, but told him of Simon’s slanders, and the monstrous shapes he had taken, and all the diseases he had sent after the sacrificial feast, and that some of the sick persons were still there in Tyre, while others had gone on with Simon to Sidon just as I arrived, hoping to be cured by him, but that I had heard that none of them had been cured by him. I also told Peter of the controversy I had with Appion; and he, from his love to me, and desiring to encourage me, praised and blessed me. Then, having supped, he betook himself to the rest the fatigues of his journey rendered so necessary.
Homily VII.
Chapter I.—Peter Addresses the People.
And on the fourth day of our stay in Tyre, 1080 Peter went out about daybreak, and there met him not a few of the dwellers round about, with very many of the inhabitants of Tyre itself, who cried out, and said, “God through you have mercy upon us, God through you heal us!” And Peter stood on a high stone, that all might see him; and having greeted them in a godly manner, thus began:—
Footnotes
268:1080[The historical details of this Homily also have no parallel in the Recognitions.—R.]
Chapter II.—Reason of Simon’s Power.
“God, who created the heavens and the whole universe, does not want occasion for the salvation of those who would be saved. Wherefore let no one, in seeming evils, rashly charge Him with unkindness to man. For men do not know the issue of those things which happen to them, nay, suspect that the result will be evil; but God knows that they will turn out well. So is it in the case of Simon. He is a power of the left hand of God, and has authority to do harm to those who know not God, so that he has been able to involve you in diseases; but by these very diseases, which have been permitted to come upon you by the good providence of God, you, seeking and finding him who is able to cure, have been compelled to submit to the will of God on the occasion of the cure of the body, and to think of believing, in order that in this way you may have your souls as well as your bodies in a healthy state.
Chapter III.—The Remedy.
“Now I have been told, that after he had sacrificed an ox he feasted you in the middle of the forum, and that you, being carried away with much wine, made friends with not only the evil demons, but their prince also, and that in this way the most of you were seized by these sicknesses, unwittingly drawing upon yourselves with your own hands the sword of destruction. For the demons would never have had power over you, had not you first supped with their prince. For thus from the beginning was a law laid by God, the Creator of all things, on each of the two princes, him of the right hand and him of the left, that neither should have power over any one whom they might wish to benefit or to hurt, unless first he had sat down at the same table with them. As, then, when you partook of meat offered to idols, you became servants to the prince of evil, in like manner, if you cease from these things, and flee for refuge to God through the good Prince of His right hand, honouring Him without sacrifices, by doing whatsoever He wills, know of a truth that not only will your bodies be healed, but your souls also will become healthy. For He only, destroying with His left hand, can quicken with His right; He only can both smite and raise the fallen.
Chapter IV.—The Golden Rule.
“Wherefore, as then ye were deceived by the forerunner Simon, and so became dead in your souls to God, and were smitten in your bodies; so now, if you repent, as I said, and submit to those things which are well-pleasing to God, you may get new strength to your bodies, and recover your soul’s health. And the things which are well-pleasing to God are these: to pray to Him, to ask from Him, recognising that He is the giver of all things, and gives with discriminating law; to abstain from the table of devils, not to taste dead flesh, not to touch blood; to be washed from all pollution; and the rest in one word,—as the God-fearing Jews have heard, do you also hear, and be of one mind in many bodies; let each man be minded to do to his neighbour those good things he wishes for himself. And you may all find out what is good, by holding some such conversation as the following with yourselves: You would not like to be murdered; do not murder another man: you would not like your wife to be seduced by another; do not you commit adultery: you would not like any of your things to be stolen from you; steal nothing from another. And so understanding by yourselves what is reasonable, and doing it, you will become dear to God, and will obtain healing; otherwise in the life which now is your bodies will be tormented, and in that which is to come your souls will be punished.” 1081
Footnotes
268:1081[With this discourse respecting Simon, compare Recognitions, ii. 6–18. But the statements respecting Simon’s power and the design of it are much stronger than here.—R.]
Chapter V.—Peter Departs for Sidon.
After Peter had spent a few days in teaching them in this way, and in healing them, they were baptized. And after that, 1082 all sat down together in the market-places in sackcloth and ashes, grieving because of his other wondrous works, and repenting their former sins. And when they of Sidon heard it, they did likewise, and sent to beseech Peter, since they could not come themselves for their diseases. And Peter did not spend many days in Tyre; but when he had instructed all its inhabitants, and freed them from all manners of diseases and had founded a church, and set over it as bishop one of the elders who were with him, he departed for Sidon. But when Simon heard that Peter was coming, he straightway fled to Beyrout with Appion and his friends.
Footnotes
268:1082We have adopted Wieseler’s emendation. The text may be translated thus: “And after that, among his other wondrous deeds, all the rest (who had not been baptized) sat down,” etc.
Chapter VI.—Peter in Sidon.
And as Peter entered Sidon, they brought many in couches, and laid them before him. And he said to them: “Think not, I pray you, that I can do anything to heal you, who am a mortal man, myself subject to many evils. But I shall not refuse to show you the way in which you must be saved. For I have learned from the Prophet of truth the conditions fore-ordained of God before the foundation of the world; that is to say, the evil deeds which if men do He has ordained that they shall be injured by the prince of evil, and in like manner the good deeds for which He has decreed that they who have believed in Him as their Physician shall have their bodies made whole, and their souls established in safety.
Chapter VII.—The Two Paths.
“Knowing, then, these good and evil deeds, I make known unto you as it were two paths, 1083 and I shall show you by which travellers are lost and by which they are saved, being guided of God. The path of the lost, then, is broad and very smooth—it ruins them without troubling them; but the path of the saved is narrow, rugged, and in the end it saves, not without much toil, those who have journeyed through it. And these two paths are presided over by unbelief and faith; and these journey through the path of unbelief, those who have preferred pleasure, on account of which they have forgotten the day of judgment, doing that which is not pleasing to God, and not caring to save their souls by the word, and have not anxiously sought their own good. Truly they know not that the counsels of God are not like men’s counsels; for, in the first place, He knows the thoughts of all men, and all must give an account not only of their actions, but also of their thoughts. And their sin is much less who strive to understand well and fall, than that of those who do not at all strive after good things. Because it has pleased God that he who errs in his knowledge of good, as men count errors, should be saved after being slightly punished. But they who have taken no care at all to know the better way, even though they may have done countless other good deeds, if they have not stood in the service He has Himself appointed, come under the charge of indifference, and are severely punished, and utterly destroyed.
Footnotes
269:1083[Compare with this chapter the recently discovered “Teaching” and Apostolic Constitutions, book vii. chap. 1, in vol. vii. pp. 377, 465.—R.]
Chapter VIII.—The Service of God’s Appointment.
“And this is the service He has appointed: To worship Him only, and trust only in the Prophet of truth, and to be baptized for the remission of sins, and thus by this pure baptism to be born again unto God by saving water; to abstain from the table of devils, that is, from food offered to idols, from dead carcases, from animals which have been suffocated or caught by wild beasts, and from blood; 1084 not to live any longer impurely; to wash after intercourse; that the women on their part should keep the law of purification; that all should be sober-minded, given to good works, refraining from wrongdoing, looking for eternal life from the all-powerful God, and asking with prayer and continual supplication that they may win it.” Such was Peter’s counsel to the men of Sidon also. And in few days many repented and believed, and were healed. And Peter having founded a church, and set over it as bishop one of the elders who were with him, left Sidon.
Footnotes
269:1084[Comp. Recognitions, iv. 36. The language recalls Acts 15:20, 1 Cor. 10:21.—R.]
Chapter IX.—Simon Attacks Peter.
No sooner had he reached Beyrout than an earthquake took place; and the multitude, running to Peter, said, “Help us, for we are afraid we shall all utterly perish.” Then Simon ventured, along with Appion and Anubion and Athenodorus, and the rest of his companions, to cry out to the people against Peter in public: “Flee, friends, from this man! he is a magician; trust us, he it was who caused this earthquake: he sent us these diseases to terrify us, as if he were God Himself.” And many such false charges did Simon and his friends bring against Peter, as one who could do things above human power. But as soon as the people gave him a moment’s quiet, Peter with surprising boldness gave a little laugh, and said, “Friends, I admit that I can do, God willing, what these men say; and more than that, I am ready, if you do not believe what I say, to overturn your city from top to bottom.”
Chapter X.—Simon is Driven Away.
And the people were afraid, and promised to do whatever he should command. “Let none of you, then,” said Peter, “either hold conversation with these sorcerers, or have any thing to do with them.” And as soon as the people heard this concise command, they took up sticks, and pursued them till they had driven them wholly out of the town. And they who were sick and possessed with devils came and cast themselves at Peter’s feet. And he seeing all this, and anxious to free them from their terror, said to them:—
Chapter XI.—The Way of Salvation.
“Were I able to cause earthquakes, and do all that I wish, I assure you I would not destroy Simon and his friends (for not to destroy men am I sent), but would make him my friend, that he might no longer, by his slanders against my preaching the truth, hinder the salvation of many. But if you believe me, he himself is a magician; he is a slanderer; he is a minister of evil to them who know not the truth. Therefore he has power to bring diseases on sinners, having the sinners themselves to help him in his power over them. But I am a servant of God the Creator of all things, and a disciple of His Prophet who is at His right hand. Wherefore I, being His apostle, preach the truth: to serve a good man I drive away diseases, for I am His second messenger, since first the disease comes, but after that the healing. By that evil-working magician, then, you were stricken with disease because you revolted from God. By me, if you believe on Him ye shall be cured: and so having had experience that He is able, you may turn to good works, and have your souls saved.”
Chapter XII.—Peter Goes to Byblus and Tripolis.
As he said these things, all fell on their knees before his feet. And he, lifting up his hands to heaven, prayed to God, and healed them all by his simple prayer alone. And he remained not many days in Beyrout; but after he had accustomed many to the service of the one God, and had baptized them, and had set over them a bishop from the elders who were with him, he went to Byblus. And when he came there, and learned that Simon had not waited for them for a day, but had gone straightway to Tripolis, he remained there only a few days; and after that he had healed not a few, and exercised them in the Scriptures, he followed in Simon’s track to Tripolis, preferring to pursue him rather than flee from him.
Homily VIII.
Chapter I.—Peter’s Arrival at Tripolis.
Now, as Peter was entering Tripolis, 1085 the people from Tyre and Sidon, Berytus and Byblus, who were eager 1086 to get instruction, and many from the neighbourhood, entered along with him; and not least were there gatherings of the multitudes from the city itself wishing to see him. Therefore there met with us in the suburbs the brethren who had been sent forth by him to ascertain as well other particulars respecting the city, as the proceedings of Simon, and to come and explain them. They received him, and conducted him to the house of Maroones. 1087
Footnotes
270:1085[For the general parallelism of Homilies VIII.–XI. with Recognitions, iv.–vi., see the footnote on Recognitions, iv. 1. Homilies VIII., IX., contain matter included in the single discourse of Recognitions, book iv.—R.]
270:1086Lit.: More willing to learn than the others.
270:1087[“Maro” in Recognitions, iv. The resemblance between that book and this Homily is quite marked.—R.]
Chapter II.—Peter’s Thoughtfulness.
But he, when he was at the very gate of his lodging, turned round, and promised to the multitudes that after the next day he would converse with them on the subject of religion. And when he had gone in, the forerunners assigned lodgings to those who had come with him. And the hosts and the entertainers did not fall short of the desire of those who sought hospitality. But Peter, knowing nothing of this, being asked by us to partake of food, said that he would not himself partake until those who had come with him were settled. And on our assuring him that this was already done, all having received them eagerly by reason of their affection towards him, so that those were grieved beyond measure who had no guests to entertain,—Peter hearing this, and being pleased with their eager philanthropy, blessed them and went out, and having bathed in the sea, partook of food with the forerunners; and then, the evening having come, he slept.
Chapter III.—A Conversation Interrupted.
But awaking about the second cock-crowing, he found us astir. We were in all sixteen, viz., Peter himself, and I Clement, Nicetas and Aquila, and the twelve who had preceded us. 1088 Having therefore saluted us, he said, “To-day, not being occupied with those without, we are free to be occupied with one another. Wherefore I shall tell you the things that happened after your departure from Tyre; and do you minutely relate to me what have been the doings of Simon here.” While, therefore, we were answering one another by narratives on either side, one of our friends entered, and announced to Peter that Simon, learning of his arrival, had set off for Syria, and that the multitudes, thinking this one night to be like a year’s time, and not able to wait for the appointment which he had made, were standing before the doors conversing with one another in knots and circles about the accusation brought by Simon, and how that, having raised their expectations, and promised that he would charge Peter when he came with many evils, he had fled by night when he knew of his arrival. “However,” said he, “they are eager to hear you; and I know not whence some rumour has reached them to the effect that you are going to address them to-day. In order, therefore, that they may not when they are very tired be dismissed without reason, you yourself know what it is proper for you to do.”
Footnotes
270:1088[Comp. Recognitions, iv. 3.—R.]
Chapter IV.—Many Called.
Then Peter, wondering at the eagerness of the multitudes, answered, 1089 “You see, brethren, how the words of our Lord are manifestly fulfilled. For I remember His saying, ‘Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.’ 1090 ‘But many,’ said He also, ‘are called, but few chosen.’ 1091 The coming, therefore, of these called ones is fulfilled. But inasmuch as it is not of themselves, but of God who has called them and caused them to come, on this account alone they have no reward, since it is not of themselves but of Him who has wrought in them. But if, after being called, they do things that are excellent, for this is of themselves, then for this they shall have a reward.
Footnotes
271:1089[With chaps. 4–11 compare the closely resembling passage, Recognitions, iv. 4–11.—R.]
271:1090Matt. 8:11, Luke 13:29.
271:1091Matt. xx. 16.
Chapter V.—Faith the Gift of God.
“For even the Hebrews who believe Moses, and do not observe the things spoken by him, are not saved, unless they observe the things that were spoken to them. For their believing Moses was not of their own will, but of God, who said to Moses, ‘Behold, I come to thee in a pillar of cloud, that the people may hear me speaking to thee, and may believe thee for ever.’ 1092 Since, therefore, both to the Hebrews and to those who are called from the Gentiles, believing in the teachers of truth is of God, while excellent actions are left to every one to do by his own judgment, the reward is righteously bestowed upon those who do well. For there would have been no need of Moses, or of the coming of Jesus, if of themselves they would have understood what is reasonable. Neither is there salvation in believing in teachers and calling them lords.
Footnotes
271:1092Ex. xix. 9.
Chapter VI.—Concealment and Revelation.
“For on this account Jesus is concealed from the Jews, who have taken Moses as their teacher, and Moses is hidden from those who have believed Jesus. For, there being one teaching by both, God accepts him who has believed either of these. But believing a teacher is for the sake of doing the things spoken by God. And that this is so our Lord Himself says, ‘I thank thee, Father of heaven and earth, because Thou hast concealed these things from the wise and elder, and hast revealed them to sucking babes.’ 1093 Thus God Himself has concealed a teacher from some, as foreknowing what they ought to do, and has revealed him to others, who are ignorant what they ought to do.
Footnotes
271:1093Matt. 11:25, Luke 10:21.—R.]
Chapter VII.—Moses and Christ.
“Neither, therefore, are the Hebrews condemned on account of their ignorance of Jesus, by reason of Him who has concealed Him, if, doing the things commanded by Moses, they do not hate Him whom they do not know. Neither are those from among the Gentiles condemned, who know not Moses on account of Him who hath concealed him, provided that these also, doing the things spoken by Jesus, do not hate Him whom they do not know. And some will not be profited by calling the teachers lords, but not doing the works of servants. For on this account our Jesus Himself said to one who often called Him Lord, but did none of the things which He prescribed, ‘Why call ye me Lord, Lord, and do not the things which I say?’ 1094 For it is not saying that will profit any one, but doing. By all means, therefore, is there need of good works. Moreover, if any one has been thought worthy to recognise both as preaching one doctrine, that man has been counted rich in God, understanding both the old things as new in time, and the new things as old.”
Footnotes
271:1094Luke vi. 46.
Chapter VIII.—A Large Congregation.
While Peter was thus speaking, the multitudes, as if they had been called by some one, entered into the place where Peter was. Then he, seeing a great multitude, like the smooth current of a river gently flowing towards him, said to Maroones, “Have you any place here that is better able to contain the crowd?” Then Maroones conducted him to a garden-plot in the open air, and the multitudes followed. But Peter, standing upon a base of a statue which was not very high, as soon as he had saluted the multitude in pious fashion, knowing that many of the crowd that stood by were tormented with demons and many sufferings of long standing, and hearing them shrieking with lamentation, and falling down before him in supplication, rebuked them, and commanded them to hold their peace; and promising healing to them after the discourse, 1095 began to speak on this wise:—
Footnotes
272:1095[In Recognitions, iv. 7, the healing is represented as occurring at once.—R.]
Chapter IX.—“Vindicate the Ways of God to Men.”
“While beginning to discourse on the worship of God to those who are altogether ignorant of everything, and whose minds have been corrupted by the accusations of our adversary Simon, I have thought it necessary first of all to speak of the blamelessness of the God who hath made all things, starting from the occasion seasonably afforded by Him according to His providence, that it may be known how with good reason many are held by many demons, and subjected to strange sufferings, that in this the justice of God may appear; and that those who through ignorance blame Him, now may learn by good speaking and well-doing what sentiments they ought to hold, and recall themselves from their previous accusation, assigning ignorance as the cause of their evil presumption, in order that they may be pardoned.
Chapter X.—The Original Law.
“But thus the matter stands. The only good God having made all things well, and having handed them over to man, who was made after His image, he who had been made breathing of the divinity of Him who made him, being a true prophet and knowing all things, for the honour of the Father who had given all things to him, and for the salvation of the sons born of him, as a genuine father preserving his affection towards the children born of him, and wishing them, for their advantage, to love God and be loved of Him, showed them the way which leads to His friendship, teaching them by what deeds of men the one God and Lord of all is pleased; and having exhibited to them the things that are pleasing to Him, appointed a perpetual law to all, which neither can be abrogated by enemies, nor is vitiated by any impious one, nor is concealed in any place, but which can be read by all. To them, therefore, by obedience to the law, all things were in abundance,—the fairest of fruits, fulness of years, freedom from grief and from disease, bestowed upon them without fear, with all salubrity of the air.
Chapter XI.—Cause of the Fall of Man.
“But they, because they had at first no experience of evils, being insensible to the gift of good things, were turned to ingratitude by abundance of food and luxuries, so that they even thought that there is no Providence, since they had not by previous labour got good things as the reward of righteousness, inasmuch as no one of them had fallen into any suffering or disease, or any other necessity; so that, as is usual for men afflicted on account of wicked transgression, they should look about for the God who is able to heal them. 1096 But immediately after their despite, which proceeded from fearlessness and secure luxury, a certain just punishment met them, as following from a certain arranged harmony, removing from them good things as having hurt them, and introducing evil things instead, as advantageous.
Footnotes
272:1096The general meaning seems to be as given; but the text is undoubtedly corrupt, and scarcely intelligible.
Chapter XII.—Metamorphoses of the Angels.
“For of the spirits who inhabit the heaven, 1097 the angels who dwell in the lowest region, being grieved at the ingratitude of men to God, asked that they might come into the life of men, that, really becoming men, by more intercourse they might convict those who had acted ungratefully towards Him, and might subject every one to adequate punishment. When, therefore, their petition was granted, they metamorphosed themselves into every nature; for, being of a more godlike substance, they are able easily to assume any form. So they became precious stones, and goodly pearl, and the most beauteous purple, and choice gold, and all matter that is held in most esteem. And they fell into the hands of some, and into the bosoms of others, and suffered themselves to be stolen by them. They also changed themselves into beasts and reptiles, and fishes and birds, and into whatsoever they pleased. These things also the poets among yourselves, by reason of fearlessness, sing, as they befell, attributing to one the many and diverse doings of all.
Footnotes
272:1097[Chaps. 12–16 have no parallel in the corresponding discourse in the Recognitions. The doctrine here is peculiar. But compare Recognitions, iv. 26.—R.]
Chapter XIII.—The Fall of the Angels.
“But when, having assumed these forms, they convicted as covetous those who stole them, and changed themselves into the nature of men, in order that, living holily, and showing the possibility of so living, they might subject the ungrateful to punishment, yet having become in all respects men, they also partook of human lust, and being brought under its subjection they fell into cohabitation with women; 1098 and being involved with them, and sunk in defilement and altogether emptied of their first power, were unable to turn back to the first purity of their proper nature, their members turned away from their fiery substance: 1099 for the fire itself, being extinguished by the weight of lust, and changed into flesh, they trode the impious path downward. For they themselves, being fettered with the bonds of flesh, were constrained and strongly bound; wherefore they have no more been able to ascend into the heavens.
Footnotes
273:1098[Comp. Recognitions, i. 30. The details here are not only fuller, but apparently represent a more developed speculation.—R.]
273:1099The text is somewhat obscure; but the following sentence shows this to be the meaning of it.
Chapter XIV.—Their Discoveries.
“For after the intercourse, being asked to show what they were before, and being no longer able to do so, on account of their being unable to do aught else after their defilement, yet wishing to please their mistresses, instead of themselves, they showed the bowels 1100 of the earth; I mean, the choice metals, 1101 gold, brass, silver, iron, and the like, with all the most precious stones. And along with these charmed stones, they delivered the arts of the things pertaining to each, and imparted the discovery of magic, and taught astronomy, and the powers of roots, and whatever was impossible to be found out by the human mind; also the melting of gold and silver, and the like, and the various dyeing of garments. And all things, in short, which are for the adornment and delight of women, are the discoveries of these demons bound in flesh.
Footnotes
273:1100Literally, “the marrow.”
273:1101Literally, “the flowers of metals.”
Chapter XV.—The Giants.
“But from their unhallowed intercourse spurious men sprang, much greater in stature than ordinary men, whom they afterwards called giants; not those dragon-footed giants who waged war against God, as those blasphemous myths of the Greeks do sing, but wild in manners, and greater than men in size, inasmuch as they were sprung of angels; yet less than angels, as they were born of women. Therefore God, knowing that they were barbarized to brutality, and that the world was not sufficient to satisfy them (for it was created according to the proportion of men and human use), that they might not through want of food turn, contrary to nature, to the eating of animals, and yet seem to be blameless, as having ventured upon this through necessity, the Almighty God rained manna upon them, suited to their various tastes; and they enjoyed all that they would. But they, on account of their bastard nature, not being pleased with purity of food, longed only after the taste of blood. Wherefore they first tasted flesh.
Chapter XVI.—Cannibalism.
“And the men who were with them there for the first time were eager to do the like. Thus, although we are born neither good nor bad, we become one or the other; and having formed habits, we are with difficulty drawn from them. But when irrational animals fell short, these bastard men tasted also human flesh. For it was not a long step to the consumption of flesh like their own, having first tasted it in other forms.
Chapter XVII.—The Flood.
“But by the shedding of much blood, the pure air being defiled with impure vapour, and sickening those who breathed it, rendered them liable to diseases, so that thenceforth men died prematurely. But the earth being by these means greatly defiled, these first teemed with poison-darting and deadly creatures. All things, therefore, going from bad to worse, on account of these brutal demons, God wished to cast them away like an evil leaven, lest each generation from a wicked seed, being like to that before it, and equally impious, should empty the world to come of saved men. And for this purpose, having warned a certain righteous man, 1102 with his three sons, together with their wives and their children, to save themselves in an ark, He sent a deluge of water, that all being destroyed, the purified world might be handed over to him who was saved in the ark, in order to a second beginning of life. And thus it came to pass.
Footnotes
273:1102[Comp. Recognitions, v. 12.—R.]
Chapter XVIII.—The Law to the Survivors.
“Since, therefore, the souls of the deceased giants were greater than human souls, inasmuch as they also excelled their bodies, they, as being a new race, were called also by a new name. And to those who survived in the world a law was prescribed of God through an angel, how they should live. For being bastards in race, of the fire of angels and the blood of women, and therefore liable to desire a certain race of their own, they were anticipated by a certain righteous law. For a certain angel was sent to them by God, declaring to them His will, and saying:—
Chapter XIX.—The Law to the Giants or Demons.
“‘These things seem good to the all-seeing God, that you lord it over no man; that you trouble no one, unless any one of his own accord subject himself to you, worshipping you, and sacrificing and pouring libations, and partaking of your table, or accomplishing aught else that they ought not, or shedding blood, or tasting dead flesh, or filling themselves with that which is torn of beasts, or that which is cut, or that which is strangled, or aught else that is unclean. But those who betake themselves to my law, you not only shall not touch, but shall also do honour to, and shall flee from, their presence. For whatsoever shall please them, being just, respecting you, that you shall be constrained to suffer. But if any of those who worship me go astray, either committing adultery, or practising magic, or living impurely, or doing any other of the things which are not well-pleasing to me, then they will have to suffer something at your hands or those of others, according to my order. But upon them, when they repent, I, judging of their repentance, whether it be worthy of pardon or not, shall give sentence. These things, therefore, ye ought to remember and to do, well knowing that not even your thoughts shall be able to be concealed from Him.’
Chapter XX.—Willing Captives.
“Having charged them to this effect, the angel departed. But you are still ignorant of this law, that every one who worships demons, or sacrifices to them, or partakes with them of their table, shall become subject to them and receive all punishment from them, as being under wicked lords. And you who, on account of ignorance of this law, have been corrupted beside their altars, 1103 and have been satiated with food offered to them, have come under their power, and do not know how you have been in every way injured in respect of your bodies. But you ought to know that the demons have no power over any one, unless first he be their table-companion; since not even their chief can do anything contrary to the law imposed upon them by God, wherefore he has no power over any one who does not worship him; but neither can any one receive from them any of the things that he wishes, nor in anything be hurt by them, as you may learn from the following statement.
Footnotes
274:1103τοῖς αὐτῶν βωμοῖς προσφθαρέντες καὶ αὐτῶν ἐκπληρωθέντες.
Chapter XXI.—Temptation of Christ.
“For once the king of the present time came to our King of righteousness, using no violence, for this was not in his power, but inducing and persuading, because the being persuaded lies in the power of every one. 1104 Approaching Him, therefore, as being king of things present, he said to the King of things future, ‘All the kingdoms of the present world are subject to me; also the gold and the silver and all the luxury of this world are under my power. Wherefore fall down and worship me, and I will give you all these things.’ And this he said, knowing that after He worshipped him he would have power also over Him, and thus would rob Him of the future glory and kingdom. But He, knowing all things, not only did not worship him, but would not receive aught of the things that were offered by him. For He pledged Himself with those that are His, to the effect that it is not lawful henceforth even to touch the things that are given over to him. Therefore He answered and said, ‘Thou shalt fear the Lord thy God, and Him only shalt thou serve.’ 1105
Footnotes
274:1104[The conclusion of this Homily resembles Recognitions, iv. 34–37, but much of the matter of that book is contained in Homily IX.; see footnotes.—R.]
274:1105Matt. 4:0, Luke 4:0.
Chapter XXII.—The Marriage Supper.
“However, the king of the impious, striving to bring over to his own counsel the King of the pious, and not being able, ceased his efforts, undertaking to persecute Him for the remainder of His life. But you, being ignorant of the fore-ordained law, are under his power through evil deeds. Wherefore you are polluted in body and soul, and in the present life you are tyrannized over by sufferings and demons, but in that which is to come you shall have your souls to be punished. And this not you alone suffer through ignorance, but also some of our nation, who by evil deeds having been brought under the power of the prince of wickedness, like persons invited to a supper by a father celebrating the marriage of his son, have not obeyed. 1106 But instead of those who through preoccupation disobeyed, the Father celebrating the marriage of his Son, has ordered us, through the Prophet of the truth, to come into the partings of the ways, that is, to you, and to invest you with the clean wedding-garment, which is baptism, which is for the remission of the sins done by you, and to bring the good to the supper of God by repentance, although at the first they were left out of the banquet.
Footnotes
274:1106Matt. xxii.
Chapter XXIII.—The Assembly Dismissed.
“If, therefore, ye wish to be the vesture of the Divine Spirit, hasten first to put off your base presumption, which is an unclean spirit and a foul garment. And this you cannot otherwise put off, than by being first baptized in good works. And thus being pure in body and in soul, you shall enjoy the future eternal kingdom. Therefore neither believe in idols, nor partake with them of the impure table, nor commit murder, nor adultery, nor hate those whom it is not right to hate, nor steal, nor set upon any evil deeds; since, being deprived of the hope of future blessings in the present life, you shall be subjected to evil demons and terrible sufferings, and in the world to come you shall be punished with eternal fire. Now, then, what has been said is enough for to-day. For the rest, those of you who are afflicted with ailments remain for healing; and of the others, you who please go in peace.”
Chapter XXIV.—The Sick Healed.
When he had thus spoken, all of them remained, some in order to be healed, and others to see those who obtained cures. But Peter, only laying his hands upon them, and praying, healed them; 1107 so that those who were straightway cured were exceeding glad, and those who looked on exceedingly wondered, and blessed God, and believed with a firm hope, and with those who had been healed departed to their own homes, having received a charge to meet early on the following day. And when they had gone, Peter remained there with his associates, and partook of food, and refreshed himself with sleep.
Footnotes
275:1107[Comp. Recognitions, iv. 7.—R.]
Homily IX.
Chapter I.—Peter’s Discourse Resumed.
Therefore on the next day, Peter going out with his companions, and coming to the former place, and taking his stand, proceeded to say: 1108 “God having cut off by water all the impious men of old, having found one alone amongst them all that was pious, caused him to be saved in an ark, with his three sons and their wives. Whence may be perceived that it is His nature not to care for a multitude of wicked, nor to be indifferent to the salvation of one pious. Therefore the greatest impiety of all is forsaking the sole Lord of all, and worshipping many, who are no gods, as if they were gods.
Footnotes
275:1108[Much of the matter in this Homily is to be found in Recognitions, iv.—R.]
Chapter II.—Monarchy and Polyarchy.
“If, therefore, while I expound and show you that this is the greatest sin, which is able to destroy you all, it occur to your mind that you are not destroyed, being great multitudes, you are deceived. For you have the example of the old world deluged. And yet their sin was much less than that which is chargeable against you. For they were wicked with respect to their equals, murdering or committing adultery. But you are wicked against the God of all, worshipping lifeless images instead of Him or along with Him, and attributing His divine name to every kind of senseless matter. In the first place, therefore, you are unfortunate in not knowing the difference between monarchy and polyarchy—that monarchy, on the one hand, is productive of concord, but polyarchy is effective of wars. For unity does not fight with itself, but multitude has occasion of undertaking battle one against another.
Chapter III.—Family of Noe.
“Therefore straightway after the flood, 1109 Noe continued to live three hundred and fifty years with the multitude of his descendants in concord, being a king according to the image of the one God. But after his death many of his descendants were ambitious of the kingdom, and being eager to reign, each one considered how it might be effected; and one attempted it by war, another by deceit, another by persuasion, and one in one way and another in another; one of whom was of the family of Ham, whose descendant was Mestren, from whom the tribes of the Egyptians and Babylonians and Persians were multiplied.
Footnotes
275:1109[With this and the succeeding chapters compare Recognitions, i. 30, 31, but more particularly iv. 27–31, which furnish a close parallel.—R.]
Chapter IV.—Zoroaster.
“Of this family there was born in due time a certain one, who took up with magical practices, by name Nebrod, who chose, giant-like, to devise things in opposition to God. Him the Greeks have called Zoroaster. He, after the deluge, being ambitious of sovereignty, and being a great magician, by magical arts compelled the world-guiding star of the wicked one who now rules, to the bestowal of the sovereignty as a gift from him. But he, 1110 being a prince, and having authority over him who compelled him, 1111 wrathfully poured out the fire of the kingdom, that he might both bring to allegiance, and might punish him who at first constrained him.
Footnotes
275:1110That is, I suppose, the wicked one.
276:1111I suppose Nimrod, or Zoroaster.
Chapter V.—Hero-Worship.
“Therefore the magician Nebrod, being destroyed by this lightning falling on earth from heaven, for this circumstance had his name changed to Zoroaster, on account of the living (ζῶσαν) stream of the star (ἀστέρος) being poured upon him. But the unintelligent amongst the men who then were, thinking that through the love of God his soul had been sent for by lightning, buried the remains of his body, and honoured his burial-place with a temple among the Persians, where the descent of the fire occurred, and worshipped him as a god. By this example also, others there bury those who die by lightning as beloved of God, and honour them with temples, and erect statues of the dead in their own forms. Thence, in like manner, the rulers in different places were emulous of like honour, and very many of them honoured the tombs of those who were beloved of them, though not dying by lightning, with temples and statues, and lighted up altars, and ordered them to be adored as gods. And long after, by the lapse of time, they were thought by posterity to be really gods.
Chapter VI.—Fire-Worship.
“Thus, in this fashion, there ensued many partitions of the one original kingdom. The Persians, first taking coals from the lightning which fell from heaven, preserved them by ordinary fuel, and honouring the heavenly fire as a god, were honoured by the fire itself with the first kingdom, as its first worshippers. After them the Babylonians, stealing coals from the fire that was there, and conveying it safely to their own home, and worshipping it, they themselves also reigned in order. And the Egyptians, acting in like manner, and calling the fire in their own dialect Phthaë, which is translated Hephaistus or Osiris, he who first reigned amongst them is called by its name. Those also who reigned in different places, acting in this fashion, and making an image, and kindling altars in honour of fire, most of them were excluded from the kingdom.
Chapter VII.—Sacrificial Orgies.
“But they did not cease to worship images, 1112 by reason of the evil intelligence of the magicians, who found excuses for them, which had power to constrain them to the foolish worship. For, establishing this things by magical ceremonies, they assigned them feasts from sacrifices, libations, flutes, and shoutings, by means of which senseless men, being deceived, and their kingdom being taken from them, yet did not desist from the worship that they had taken up with. To such an extent did they prefer error, on account of its pleasantness, before truth. They also howl after their sacrificial surfeit, their soul from the depth, as it were by dreams, forewarning them of the punishment that is to befall such deeds of theirs.
Footnotes
276:1112[Comp. Recognitions, iv. 13.—R.]
Chapter VIII.—The Best Merchandise.
“Many forms of worship, 1113 then, having passed away in the world, we come, bringing to you, as good merchantmen, the worship that has been handed down to us from our fathers, and preserved; showing you, as it were, the seeds of plants, and placing them under your judgment and in your power. Choose that which seems good unto you. If, therefore, ye choose our wares, not only shall ye be able to escape demons, and the sufferings which are inflicted by demons, but yourselves also putting them to flight, and having them reduced to make supplication to you, shall for ever enjoy future blessings.
Footnotes
276:1113[Compare with chapters 8–18 the parallel passage in Recognitions, iv. 14–22. The resemblances are quite close.—R.]
Chapter IX.—How Demons Get Power Over Men.
“Since, on the other hand, you are oppressed by strange sufferings inflicted by demons, on your removal from the body you shall have your souls also punished for ever; not indeed by God’s inflicting vengeance, but because such is the judgment of evil deeds. For the demons, having power by means of the food given to them, are admitted into your bodies by your own hands; and lying hid there for a long time, they become blended with your souls. And through the carelessness of those who think not, or even wish not, to help themselves, upon the dissolution of their bodies, their souls being united to the demon, are of necessity borne by it into whatever places it pleases. And what is most terrible of all, when at the end of all things the demon is first consigned to the purifying fire, the soul which is mixed with it is under the necessity of being horribly punished, and the demon of being pleased. For the soul, being made of light, and not capable of bearing the heterogeneous flame of fire, is tortured; but the demon, being in the substance of his own kind, is greatly pleased, becoming the strong chain of the soul that he has swallowed up.
Chapter X.—How They are to Be Expelled.
“But the reason why the demons delight in entering into men’s bodies is this. Being spirits, and having desires after meats and drinks, and sexual pleasures, but not being able to partake of these by reason of their being spirits, and wanting organs fitted for their enjoyment, they enter into the bodies of men, in order that, getting organs to minister to them, they may obtain the things that they wish, whether it be meat, by means of men’s teeth, or sexual pleasure, by means of men’s members. Hence, in order to the putting of demons to flight, the most useful help is abstinence, and fasting, and suffering of affliction. For if they enter into men’s bodies for the sake of sharing pleasures, it is manifest that they are put to flight by suffering. But inasmuch as some, 1114 being of a more malignant kind, remain by the body that is undergoing punishment, though they are punished with it, therefore it is needful to have recourse to God by prayers and petitions, refraining from every occasion of impurity, that the hand of God may touch him for his cure, as being pure and faithful.
Footnotes
277:1114The gender is here changed, but the sense shows that the reference is still to the demons. I suppose the author forgot that in the preceding sentences he had written δαίμονες (masc.) and not δαιμόνια (neut.).
Chapter XI.—Unbelief the Demon’s Stronghold.
“But it is necessary in our prayers to acknowledge that we have had recourse to God, and to bear witness, not to the apathy, but to the slowness of the demon. For all things are done to the believer, nothing to the unbeliever. Therefore the demons themselves, knowing the amount of faith of those of whom they take possession, measure their stay proportionately. Wherefore they stay permanently with the unbelieving, tarry for a while with the weak in faith; but with those who thoroughly believe, and who do good, they cannot remain even for a moment. For the soul being turned by faith, as it were, into the nature of water, quenches the demon as a spark of fire. The labour, therefore, of every one is to be solicitous about the putting to flight of his own demon. For, being mixed up with men’s souls, they suggest to every one’s mind desires after what things they please, in order that he may neglect his salvation.
Chapter XII.—Theory of Disease.
“Whence many, not knowing how they are influenced, consent to the evil thoughts suggested by the demons, as if they were the reasoning of their own souls. Wherefore they become less active to come to those who are able to save them, and do not know that they themselves are held captive by the deceiving demons. Therefore the demons who lurk in their souls induce them to think that it is not a demon that is distressing them, but a bodily disease, such as some acrid matter, or bile, or phlegm, or excess of blood, or inflammation of a membrane, or something else. But even if this were so, the case would not be altered of its being a kind of demon. For the universal and earthly soul, which enters on account of all kinds of food, being taken to excess by over-much food, is itself united to the spirit, as being cognate, which is the soul of man; and the material part of the food being united to the body, is left as a dreadful poison to it. Wherefore in all respects moderation is excellent.
Chapter XIII.—Deceits of the Demons.
“But some of the maleficent demons deceive in another way. For at first they do not even show their existence, in order that care may not be taken against them; but in due time, by means of anger, love, or some other affection, they suddenly injure the body, by sword, or halter, or precipice, or something else, and at last bring to punishment the deceived souls of those who have been mixed up with them, as we said, withdrawing into the purifying fire. But others, who are deceived in another way, do not approach us, being seduced by the instigations of maleficent demons, as if they suffered these things at the hands of the gods themselves, on account of their neglect of them, and were able to reconcile them by sacrifices, and that it is not needful to come to us, but rather to flee from and hate us. And at the same time 1115 they hate and flee from those who have greater compassion for them, and who follow after them in order to do good to them.
Footnotes
277:1115Some read οὕτως, thus.
Chapter XIV.—More Tricks.
“Therefore shunning and hating us they are deceived, not knowing how it happens that they devise things opposed to their health. For neither can we compel them against their will to incline towards health, since now we have no such power over them, nor are they able of themselves to understand the evil instigation of the demon; for they know not whence these evil instigations are suggested to them. And these are they whom the demons affright, appearing in such forms as they please. And sometimes they prescribe remedies for those who are diseased, and thus they receive divine honours from those who have previously been deceived. And they conceal from many that they are demons, but not from us, who know their mystery, and why they do these things, changing themselves in dreams against those over whom they have power; and why they terrify some, and give oracular responses to others, and demand sacrifices from them, and command them to eat with them, that they may swallow up their souls.
Chapter XV.—Test of Idols.
“For as dire serpents draw sparrows to them by their breath, so also these draw to their own will those who partake of their table, being mixed up with their understanding by means of food and drink, changing themselves in dreams according to the forms of the images, that they may increase error. For the image is neither a living creature, nor has it a divine spirit, but the demon that appeared abused the form. 1116 How many, in like manner, have been seen by others in dreams; and when they have met one another when awake, and compared them with what they saw in their dream, they have not accorded: so that the dream is not a manifestation, but is either the production of a demon or of the soul, giving forms to present fears and desire. For the soul, being struck with fear, conceives forms in dreams. But if you think that images, as being alive, can accomplish such things, place them on a beam accurately balanced, and place an equipoise in the other scale, then ask them to become either heavier or lighter: and if this be done, then they are alive. But it does not so happen. But if it were so, this would not prove them to be gods. For this might be accomplished by the finger of the demon. Even maggots move, yet they are not called gods.
Footnotes
278:1116The meaning is: “the idols or images of the heathen deities are not living, but the demons adopt the forms of these images when they appear to men in dreams.”
Chapter XVI.—Powers of the Demons.
“But that the soul of each man embodies the forms of demons after his own preconceptions, and that those who are called gods do not appear, is manifest from the fact that they do not appear to the Jews. But some one will say, How then do they give oracular responses, forecasting future things? This also is false. But suppose it were true, this does not prove them to be gods; for it does not follow, if anything prophesies, that it is a god. For pythons prophesy, yet they are cast out by us as demons, and put to flight. But some one will say, They work cures for some persons. It is false. But suppose it were true, this is no proof of Godhead; for physicians also heal many, yet are not gods. But, says one, physicians do not completely heal those of whom they take charge, but these heal oracularly. But the demons know the remedies that are suited to each disease. Wherefore, being skilful physicians, and able to cure those diseases which can be cured by men, and also being prophets, and knowing when each disease is healed of itself, they so arrange their remedies that they may gain the credit of producing the cure.
Chapter XVII.—Reasons Why Their Deceits are Not Detected.
“For why do they oracularly foretell cures after a long time? And why, if they are almighty, do they not effect cures without administering any medicine? And for what reason do they prescribe remedies to some of those who pray to them, while to some, and it may be more suitable cases, they give no response? Thus, whenever a cure is going to take place spontaneously, they promise, in order that they may get the credit of the cure; and others, having been sick, and having prayed, and having recovered spontaneously, attributed the cure to those whom they had invoked, and make offerings to them. Those, however, who, after praying, have failed, are not able to offer their sacrifices. But if the relatives of the dead, or any of their children, inquired into the losses, you would find the failures to be more than the successes. But no one who has been taken in by them is willing to exhibit an accusation against them, through shame or fear; but, on the other hand, they conceal the crimes which they believe them to be guilty of.
Chapter XVIII.—Props of the System.
“And how many also falsify the responses given and the cures effected by them, and confirm them with an oath! And how many give themselves up to them for hire, undertaking falsely to suffer certain things, and thus proclaiming their suffering, and being restored by remedial means, they say that they oracularly promised them healing, in order that they may assign as the cause the senseless worship! And how many of these things were formerly done by magical art, in the way of interpreting dreams, and divining! Yet in course of time these things have disappeared. And how many are there now, who, wishing to obtain such things, make use of charms! However, though a thing be prophetical or healing, it is not divine.
Chapter XIX.—Privileges of the Baptized.
“For God is almighty. For He is good and righteous, now long-suffering to all, that those who will, repenting of the evils which they have done, and living well, may receive a worthy reward in the day in which all things are judged. Wherefore now begin to obey God by reason of good knowledge, 1117 and to oppose your evil lusts and thoughts, that you may be able to recover the original saving worship which was committed to humanity. For thus shall blessings straightway spring up to you, which, when you receive, you will thenceforth quit the trial of evils. But give thanks to the Giver; being kings for ever of unspeakable good things, with the King of peace. But in the present life, washing in a flowing river, or fountain, or even in the sea, with the thrice-blessed invocation, you shall not only be able to drive away the spirits which lurk in you; but yourselves no longer sinning, and undoubtingly believing God, you shall drive out evil spirits and dire demons, with terrible diseases, from others. And sometimes they shall flee when you but look on them. For they know those who have given themselves up to God. Wherefore, honouring them, they flee affrighted, as you saw yesterday, how, when after the address I delayed praying for those who were suffering these maladies, through respect towards the worship they cried out, not being able to endure it for a short hour.
Footnotes
279:1117[With chaps. 19–21 compare Recognitions, iv. 32, 35, which closely resemble them.—R.]
Chapter XX.—“Not Almost, But Altogether Such as I Am.”
“Do not then suppose that we do not fear demons on this account, that we are of a different nature from you. For we are of the same nature, but not of the same worship. Wherefore, being not only much but altogether superior to you, we do not grudge you becoming such as we are; but, on the other hand, counsel you, knowing that all these demons beyond measure honour and fear those who are reconciled to God.”
Chapter XXI.—The Demons Subject to the Believer.
“For, in like manner as the soldiers who are put under one of Cæsar’s captains know to honour him who has received authority on account of him who gave it, so that the commanders say to this one, Come, and he comes, and to another, Go, and he goes; so also he who has given himself to God, being faithful, is heard when he only speaks to demons and diseases; and the demons give place, though they be much stronger than they who command them. For with unspeakable power God subjects the mind of every one to whom He pleases. For as many captains, with whole camps and cities, fear Cæsar, who is but a man, every one’s heart being eager to honour the image of all 1118 for the will of God, all things being enslaved by fear, do not know the cause; so also all disease-producing spirits, being awed in some natural way, honour and flee from him who has had recourse to God, and who carries right faith as His image in his heart.
Footnotes
279:1118I prefer here the common text to any of the proposed emendations, and suppose that the author represents Cæsar, though but one man, as the image or personification of the whole empire.
Chapter XXII.—“Rather Rejoice.”
“But still, though all demons, with all diseases, flee before you, you are not to rejoice in this only, but in that, through grace, your names, as of the ever-living, are written in heaven. Thus also the Divine Holy Spirit rejoices because man hath overcome death; for the putting of the demons to flight makes for the safety of another. But this we say, not as denying that we ought to help others, but that we ought not to be inflated by this and neglect ourselves. It happens, also, that the demons flee before some wicked men by reason of the honoured name, and both he who expels the demon and he who witnesses it are deceived: he who expels him, as if he were honoured on account of righteousness, not knowing the wickedness of the demon. For he has at once honoured the name, and by his flight has brought the wicked man into a thought of his righteousness, and so deceived him away from repentance. But the looker-on, associating with the expeller as a pious man, hastens to a like manner of life, and is ruined. Sometimes also they pretend to flee before adjurations not made in the name of God, that they may deceive men, and destroy them whom they will.
Chapter XXIII.—The Sick Healed.
“This then we would have you know, that unless any one of his own accord give himself over as a slave to demons, as I said before, the demon has no power against him. Choosing, therefore, to worship one God, and refraining from the table of demons, and undertaking chastity with philanthropy and righteousness, and being baptized with the thrice-blessed invocation for the remission of sins, and devoting yourselves as much as you can to the perfection of purity, you can escape everlasting punishment, and be constituted heirs of eternal blessings.”
Having thus spoken, he ordered those to approach who were distressed with diseases; 1119 and thus many approached, having come together through the experience of those who had been healed yesterday. And he having laid his hands upon them and prayed, and immediately healed them, and having charged them and the others to come earlier, he bathed and partook of food, and went to sleep.
Footnotes
279:1119[Comp. Recognitions, iv. 7.—R.]
Homily X.
Chapter I.—The Third Day in Tripolis.
Therefore on the third day in Tripolis, 1120 Peter rose early and went into the garden, where there was a great water-reservoir, into which a full stream of water constantly flowed. There having bathed, and then having prayed, he sat down; and perceiving us sitting around and eagerly observing him, as wishing to hear something from him, he said:—
Footnotes
280:1120[Book v. of the Recognitions, assigned to the second day at Tripolis, contains most of the matter in this Homily, but has many passages without a parallel here.—R.]
Chapter II.—Ignorance and Error.
“There seems to me to be a great difference between the ignorant and the erring. For the ignorant man seems to me to be like a man who does not wish to set out for a richly stored city, through his not knowing the excellent things that are there; but the erring man to be like one who has learned indeed the good things that are in the city, but who has forsaken the highway in proceeding towards it, and so has wandered. Thus, therefore, it seems to me that there is a great difference between those who worship idols and those who are faulty in the worship of God. For they who worship idols are ignorant of eternal life, and therefore they do not desire it; for what they do not know, they cannot love. But those who have chosen to worship one God, and who have learned of the eternal life given to the good, if they either believe or do anything different from what is pleasing to God, are like to those who have gone out from the city of punishment, and are desirous to come to the well-stored city, and on the road have strayed from the right path.”
Chapter III.—Man the Lord of All.
While he was thus discoursing to us, there entered one of our people, who had been appointed to make the following announcement to him, and said: “My lord Peter, there are great multitudes standing before the doors.” With his consent, therefore, a great multitude entered. Then he rose up, and stood on the basis, as he had done the day before; and having saluted them in religious fashion, he said: “God having formed the heaven and the earth, and having made all things in them, as the true Prophet has said to us, man, being made after the image and likeness of God, was appointed to be ruler and lord of things, I say, in air and earth and water, as may be known from the very fact that by his intelligence he brings down the creatures that are in the air, and brings up those that are in the deep, hunts those that are on the earth, and that although they are much greater in strength than he; I mean elephants, and lions, and such like.
Chapter IV.—Faith and Duty.
“While, therefore, he was righteous, he was also superior to all sufferings, as being unable by his immortal body to have any experience of pain; but when he sinned, as I showed you yesterday and the day before, becoming as it were the servant of sin, he became subject to all sufferings, being by a righteous judgment deprived of all excellent things. For it was not reasonable, the Giver having been forsaken, that the gifts should remain with the ungrateful. Whence, of His abundant mercy, in order to our receiving, with the first, also future blessings, He sent His Prophet. And the Prophet has given in charge to us to tell you what you ought to think, and what to do. Choose, therefore; and this is in your power. What, therefore, you ought to think is this, to worship the God who made all things; whom if you receive in your minds, you shall receive from Him, along with the first excellent things, also the future eternal blessings.
Chapter V.—The Fear of God.
“Therefore you shall be able to persuade yourselves with respect to the things that are profitable, if, like charmers, you say to the horrible serpent which lurks in your heart, ‘The Lord God thou shalt fear, and Him alone thou shalt serve.’ 1121 On every account it is advantageous to fear Him alone, not as an unjust, but as a righteous God. For one fears an unjust being, lest he be wrongfully destroyed, but a righteous one, lest he be caught in sin and punished. You can therefore, by fear towards Him, be freed from many hurtful fears. For if you do not fear the one Lord and Maker of all, you shall be the slaves of all evils to your own hurt, I mean of demons and diseases, and of everything that can in any way hurt you.
Footnotes
280:1121Matt. 4:10, Luke 4:8, Deut. 6:13.—R.].
Chapter VI.—Restoration of the Divine Image.
“Therefore approach with confidence to God, you who at first were made to be rulers and lords of all things: ye who have His image in your bodies, have in like manner the likeness of His judgment in your minds. Since, then, by acting like irrational animals, you have lost the soul of man from your soul, becoming like swine, you are the prey of demons. If, therefore, you receive the law of God, you become men. For it cannot be said to irrational animals, ‘Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal,’ and so forth. Therefore do not refuse, when invited, to return to your first nobility; for it is possible, if ye be conformed to God by good works. And being accounted to be sons by reason of your likeness to Him, you shall be reinstated as lords of all.
Chapter VII.—Unprofitableness of Idols.
“Begin, 1122 then, to divest yourselves of the injurious fear of vain idols, that you may escape unrighteous bondage. For they have become your masters, who even as servants are unprofitable to you. I speak of the material of the lifeless images, which are of no use to you as far as service is concerned. For they neither hear nor see nor feel, nor can they be moved. For is there any one of you who would like to see as they see, and to hear as they hear, and to feel as they feel, and to be moved as they are? God forbid that such a wrong should be done to any man bearing the image of God, though he have lost His likeness.
Footnotes
281:1122[Recognitions, v. 14, is parallel to this chapter, and the resemblance is close throughout some of the succeeding chapters.—R.]
Chapter VIII.—No Gods Which are Made with Hands.
“Therefore reduce your gods of gold and silver, or any other material, to their original nature; I mean into cups and basins and all other utensils, such as may be useful to you for service; and those good things which were given you at first shall be able to be restored. But perhaps you will say, The laws of the emperors do not permit us to do this. 1123 You say well that it is the law, and not the power of the vain idols themselves, which is nothing. How, then, have ye regarded them as gods, who are avenged by human laws, guarded by dogs, kept by multitudes?—and that if they are of gold, or silver, or brass. For those of wood or earthenware are preserved by their worthlessness, because no man desires to steal a wooden or earthenware god! So that your gods are exposed to danger in proportion to the value of the material of which they are made. How, then, can they be gods, which are stolen, molten, weighed, guarded?
Footnotes
281:1123[This, with the corresponding passage in Recognitions, v. 15, points to an early origin of the literature, under the heathen emperors.—R.]
Chapter IX.—“Eyes Have They, But They See Not.”
“Oh the minds of wretched men, who fear things deader than dead men! For I cannot call them even dead, which have never lived, unless they are the tombs of ancient men. For sometimes a person, visiting unknown places, does not know whether the temples which he sees are monuments of dead men, or whether they belong to the so-called gods; but on inquiring and hearing that they belong to the gods, he worships, without being ashamed that if he had not learned on inquiring, he would have passed them by as the monuments of a dead man, on account of the strictness of the resemblance. However, it is not necessary that I should adduce much proof in regard to such superstition. For it is easy for any one who pleases to understand that it, an idol, is nothing, unless there be any one who does not see. However, now at least hear that it does not hear, and understand that it does not understand. For the hands of a man who is dead made it. If, then, the maker is dead, how can it be that which was made by him shall not be dissolved? Why, then, do you worship the work of a mortal which is altogether senseless? whereas those who have reason do not worship animals, nor do they seek to propitiate the elements which have been made by God,—I mean the heaven, the sun, the moon, lightning, the sea, and all things in them,—rightly judging not to worship the things that He has made, but to reverence the Maker and Sustainer of them. For in this they themselves also rejoice, that no one ascribes to them the honour that belongs to their Maker.
Chapter X.—Idolatry a Delusion of the Serpent.
“For His alone is the excellent glory of being alone uncreated, while all else is created. As, therefore, it is the prerogative of the uncreated to be God, so whatever is created is not God indeed. Before all things, therefore, you ought to consider the evil-working suggestion of the deceiving serpent that is in you, which seduces you by the promise of better reason, creeping from your brain to your spinal marrow, and setting great value upon deceiving you. 1124
Footnotes
281:1124[Comp. Recognitions, ii. 45, and especially the full discussion about the serpent in Recognitions, v. 17–26.—R.]
Chapter XI.—Why the Serpent Tempts to Sin.
“For he knows the original law, that if he bring you to the persuasion of the so-called gods, so that you sin against the one good of monarchy, your overthrow becomes a gain to him. And that for this reason, because he being condemned eats earth, he has power to eat him who through sin being dissolved into earth, has become earth, your souls going into his belly of fire. In order, therefore, that you may suffer these things, he suggests every thought to your hurt.
Chapter XII.—Ignorantia Neminem Excusat
“For all the deceitful conceptions against the monarchy are sown in your mind by him to your hurt. First, that you may not hear the discourses of piety, and so drive away ignorance, which is the occasion of evils, he ensnares you by a pretence of knowledge, giving in the first instance, and using throughout this presumption, which is to think and to be unhappily advised, that if any one do not hear the word of piety, he is not subject to judgments. Wherefore also some, being thus deceived, are not willing to hear, that they may be ignorant, not knowing that ignorance is of itself a sufficient deadly drug. For if any one should take a deadly drug in ignorance, does he not die? So naturally sins destroy the sinner, though he commit them in ignorance of what is right.
Chapter XIII.—Condemnation of the Ignorant.
“But if judgment follows upon disobedience to instruction, much more shall God destroy those who will not undertake His worship. For he who will not learn, lest that should make him subject to judgment, is already judged as knowing, for he knew what he will not hear; so that imagination avails nothing as an apology in presence of the heart-knowing God. Wherefore avoid that cunning thought suggested by the serpent to your minds. But if any one end this life in real ignorance, this charge will lie against him, that, having lived so long, he did not know who was the bestower of the food supplied to him: and as a senseless, and ungrateful, and very unworthy servant, he is rejected from the kingdom of God.
Chapter XIV.—Polytheistic Illustration.
“Again, the terrible serpent suggests this supposition to you, to think and to say that very thing which most of you do say; viz., We know that there is one Lord of all, but there also are gods. For in like manner as there is one Cæsar, but he has under him procurators, proconsuls, prefects, commanders of thousands, and of hundreds, and of tens; in the same way, there being one great God, as there is one Cæsar, there also, after the manner of inferior powers, are gods, inferior indeed to Him, but ruling over us. Hear, therefore, ye who have been led away by this conception as by a terrible poison—I mean the evil conception of this illustration—that you may know what is good and what is evil. For you do not yet see it, nor do you look into the things that you utter.
Chapter XV.—Its Inconclusiveness.
“For if you say that, after the manner of Cæsar, God has subordinate powers—those, namely, which are called gods—you do not thus go by your illustration. For if you went by it, you must of necessity know that it is not lawful to give the name of Cæsar to another, whether he be consul, or prefect, or captain, or any one else, and that he who gives such a name shall not live, and he who takes it shall be cut off. Thus, according to your own illustration, the name of God must not be given to another; and he who is tempted either to take or give it is destroyed. Now, if this insult of a man induces punishment, much more they who call others gods shall be subject to eternal punishment, as insulting God. And with good reason; because you subject to all the insult that you can the name which it was committed to you to honour, in order to His monarchy. For God is not properly His name; but you having in the meantime received it, insult what has been given you, that it may be accounted as done against the real name, according as you use that. But you subject it to every kind of insult.
Chapter XVI.—Gods of the Egyptians.
“Therefore you ringleaders among the Egyptians, boasting of meteorology, and promising to judge the natures of the stars, by reason of the evil opinion lurking in them, subjected that name to all manner of dishonour as far as in them lay. For some of them taught the worship of an ox called Apis, some that of a he-goat, some of a cat, some of a serpent; yea, even of a fish, and of onions, and rumblings in the stomach, 1125 and common sewers, and members of irrational animals, and to myriads of other base abominations they gave the name of god.”
Footnotes
282:1125γαστρῶν πνεύματα.
Chapter XVII.—The Egyptians’ Defence of Their System.
On Peter’s saying this, the surrounding multitude laughed. Then Peter said to the laughing multitude: “You laugh at their proceedings, not knowing that you are yourselves much more objects of ridicule to them. But you laugh at one another’s proceedings; for, being led by evil custom into deceit, you do not see your own. But I admit that you have reason to laugh at the idols of the Egyptians, since they, being rational, worship irrational animals, and these altogether dying. But listen to what they say when they deride you. We, they say, though we worship dying creatures, yet still such as have once had life: but you reverence things that never lived. And in addition to this, they say, We wish to honour the form of the one God, but we cannot find out what it is, and so we choose to give honour to every form. And so, making some such statements as these, they think that they judge more rightly than you do.
Chapter XVIII.—Answer to the Egyptians.
“Wherefore answer them thus: You lie, for you do not worship these things in honour of the true God, for then all of you would worship every form; not as ye do. For those of you who suppose the onion to be the divinity, and those who worship rumblings in the stomach, contend with one another; and thus all in like manner preferring some one thing, revile those that are preferred by others. And with diverse judgments, one reverences one and another of the limbs of the same animal. Moreover, those of them who still have a breath of right reason, being ashamed of the manifest baseness, attempt to drive these things into allegories, wishing by another vagary to establish their deadly error. But we should confute the allegories, if we were there, the foolish passion for which has prevailed to such an extent as to constitute a great disease of the understanding. For it is not necessary to apply a plaster to a whole part of the body, but to a diseased part. Since then, you, by your laughing at the Egyptians, show that you are not affected with their disease, with respect to your own disease it were reasonable I should afford to you a present cure of your own malady.
Chapter XIX.—God’s Peculiar Attribute.
“He who would worship God ought before all things to know what alone is peculiar to the nature of God, which cannot pertain to another, that, looking at His peculiarity, and not finding it in any other, he may not be seduced into ascribing godhead to another. But this is peculiar to God, that He alone is, as the Maker of all, so also the best of all. That which makes is indeed superior in power to that which is made; that which is boundless is superior in magnitude to that which is bounded: in respect of beauty, that which is comeliest; in respect of happiness, that which is most blessed; in respect of understanding, that which is most perfect. And in like manner, in other respects, He has incomparably the pre-eminence. Since then, as I said, this very thing, viz., to be the best of all, is peculiar to God, and the all-comprehending world was made by Him, none of the things made by Him can come into equal comparison with Him.
Chapter XX.—Neither the World Nor Any of Its Parts Can Be God.
“But the world, not being incomparable and unsurpassable, and altogether in all respects without defect, cannot be God. But if the whole world cannot be God, in respect of its having been made, how much more should not its parts be reasonably called God; I mean the parts that are by you called gods, being made of gold and silver, brass and stone, or of any other material whatsoever; and they constructed by mortal hand. However, let us further see how the terrible serpent through man’s mouth poisons those who are seduced by his solicitations.
Chapter XXI.—Idols Not Animated by the Divine Spirit.
“For many say, We do not worship the gold or the silver, the wood or the stone, of the objects of our worship. For we also know that these are nothing but lifeless matter, and the art of mortal man. But the spirit that dwells in them, that we call God. Behold the immorality of those who speak thus! For when that which appears is easily proved to be nothing, they have recourse to the invisible, as not being able to be convicted in respect of what is non-apparent. However, they agree with us in part, that one half of their images is not God, but senseless matter. It remains for them to show how we are to believe that these images have a divine spirit. But they cannot prove to us that it is so, for it is not so; and we do not believe them when they say that they have seen it. We shall afford them proofs that they have not a divine spirit, that lovers of truth, hearing the refutation of the thought that they are animated, may turn away from the hurtful delusion.
Chapter XXII.—Confutation of Idol-Worship.
“In the first place, indeed, if you worship them as being animated, why do you also worship the sepulchres of memorable men of old, who confessedly had no divine spirit? Thus you do not at all speak truth respecting this. But if your objects of worship were really animated, they would move of themselves; they would have a voice; they would shake off the spiders that are on them; they would thrust forth those that wish to surprise and to steal them; they would easily capture those who pilfer the offerings. But now they do none of these things, but are guarded, like culprits, and especially the more costly of them, as we have already said. But what? Is it not so, that the rulers demand of you imposts and taxes on their account, as if you were greatly benefited by them? But what? Have they not often been taken as plunder by enemies, and been broken and scattered? And do not the priests, more than the outside worshippers, carry off many of the offerings, thus acknowledging the uselessness of their worship?
Chapter XXIII.—Folly of Idolatry.
“Nay, it will be said; but they are detected by their foresight. It is false; for how many of them have not been detected? And if on account of the capture of some it be said that they have power, it is a mistake. For of those who rob tombs, some are found out and some escape; but it is not by the power of the dead that those who are apprehended are detected. And such ought to be our conclusion with respect to those who steal and pilfer the gods. But it will be said, The gods that are in them take no care of their images. Why, then, do you tend them, wiping them, and washing them, and scouring them, crowning them, and sacrificing to them? Wherefore agree with me that you act altogether without right reason. For as you lament over the dead, so you sacrifice and make libations to your gods.
Chapter XXIV.—Impotence of Idols.
“Nor yet is that in harmony with the illustration of Cæsar, and of the powers under him, to call them administrators; whereas you take all care of them, as I said, tending your images in every respect. For they, having no power, do nothing. Wherefore tell us what do they administer? what do they of that sort which rulers in different places do? and what influence do they exert, as the stars of God? Do they show anything like the sun, or do you light lamps before them? Are they able to bring showers, as the clouds bring rain,—they which cannot even move themselves, unless men carry them? Do they make the earth fruitful to your labours, these to whom you supply sacrifices? Thus they can do nothing.
Chapter XXV.—Servants Become Masters.
“But if they were able to do something, you should not be right in calling them gods: for it is not right to call the elements gods, by which good things are supplied; but only Him who ordereth them, to accomplish all things for our use, and who commandeth them to be serviceable to man,—Him alone we call God in propriety of speech, whose beneficence you do not perceive, but permit those elements to rule over you which have been assigned to you as your servants. And why should I speak of the elements, when you not only have made and do worship lifeless images, but deign to be subject to them in all respects as servants? Wherefore, by reason of your erroneous judgments, you have become subject to demons. However, by acknowledgment of God Himself, by good deeds you can again become masters, and command the demons as slaves, and as sons of God be constituted heirs of the eternal kingdom.”
Chapter XXVI.—The Sick Healed.
Having said this, he ordered the demoniacs, and those taken with diseases, to be brought to him; and when they were brought, he laid his hands on them, and prayed, and dismissed them healed, reminding them and the rest of the multitude to attend upon him there every day that he should discourse. Then, when the others had withdrawn, Peter bathed in the reservoir that was there, with those who pleased; and then ordering a table to be spread on the ground under the thick foliage of the trees, for the sake of shade, he ordered us each to recline, according to our worth; and thus we partook of food. Therefore having blessed and having given thanks to God for the enjoyment, according to the accustomed faith of the Hebrews; and there being still a long time before us, he permitted us to ask him questions about whatever we pleased; and thus, though there were twenty of us putting questions to him all round, he satisfied every one. And now evening having descended, we all went with him into the largest apartment of the lodging, and there we all slept.
Homily XI.
Chapter I.—Morning Exercises.
Therefore on the fourth day at Tripolis, Peter rising and finding us awake, saluted us and went out to the reservoir, that he might bathe and pray; and we also did so after him. To us, therefore, when we had prayed together, and were set down before him, he gave a discourse touching the necessity of purity. And when thereafter it was day, he permitted the multitudes to enter. Then, when a great crowd had entered, he saluted them according to custom, and began to speak.
Chapter II.—“Giving All Diligence.”
“Inasmuch as, by long-continued neglect on your part, to your own injury, your mind has caused to sprout many hurtful conceptions about religion, and ye have become like land fallow by the carelessness of the husbandman, you need a long time for your purification, that your mind, receiving like good seed the true word that is imparted to you, may not choke it with evil cares, and render it unfruitful with respect to works that are able to save you. Wherefore it behoves those who are careful of their own salvation to hear more constantly, that their sins which have been long multiplying may, in the short time that remains, be matched with constant care for their purification. Since, therefore, no one knows the time of his end, hasten to pluck out the many thorns of your hearts; but not by little and little, for then you cannot be purified, for you have been long fallow. 1126
Footnotes
285:1126[With chaps. 2, 3, the corresponding chapters in Recognitions, vi., agree. The parallel is resumed in chap. 19.—R.]
Chapter III.—“Behold What Indignation.”
“But not otherwise will you endure to undertake much care for your purification unless you be angry with yourselves, and chastise yourselves for those things with which, as unprofitable servants, you have been ensnared, consenting to your evil lusts, that you may be able to let in your righteous indignation upon your mind, as fire upon a fallow field. If, therefore, ye have not righteous fire, I mean indignation, against evil lusts, learn from what good things ye have been seduced, and by whom ye have been deceived, and for what punishment ye are prepared; and thus, your mind being sober, and kindled into indignation like fire by the teaching of Him who sent us, may be able to consume the evil things of lust. Believe me, that if you will, you can rectify all things.
Chapter IV.—The Golden Rule.
“Ye are the image of the invisible God. 1127 Whence let not those who would be pious say that idols are images of God, and therefore that it is right to worship them. For the image of God is man. He who wishes to be pious towards God does good to man, because the body of man bears the image of God. But all do not as yet bear His likeness, but the pure mind of the good soul does. However, as we know that man was made after the image and after the likeness of God, we tell you to be pious towards him, that the favour may be accounted as done to God, whose image he is. Therefore it behoves you to give honour to the image of God, which is man—in this wise: food to the hungry, drink to the thirsty, clothing to the naked, care to the sick, shelter to the stranger, and visiting him who is in prison, to help him as you can. And not to speak at length, whatever good things any one wishes for himself, so let him afford to another in need, and then a good reward can be reckoned to him as being pious towards the image of God. And by like reason, if he will not undertake to do these things, he shall be punished as neglecting the image.
Footnotes
285:1127[Most of the matter in chaps. 4–18 is found in Recognitions, v. 23–36.—R.]
Chapter V.—Forasmuch as Ye Did It Unto One of These.
“Can it therefore be said that, for the sake of piety towards God, ye worship every form, while in all things ye injure man who is really the image of God, committing murder, adultery, stealing, and dishonouring him in many other respects? But you ought not to do even one evil thing on account of which man is grieved. But now you do all things on account of which man is disheartened, for wrong is also distress. Wherefore you murder and spoil his goods, and whatever else you know which you would not receive from another. But you, being seduced by some malignant reptile to malice, by the suggestion of polytheistic doctrine, are impious towards the real image, which is man, and think that ye are pious towards senseless things.
Chapter VI.—Why God Suffers Objects of Idolatry to Subsist.
“But some say, Unless He wished these things to be, they should not be, but He would take them away. But I say this shall assuredly be the case, when all shall show their preference for Him, and thus there shall be a change of the present world. However, if you wished Him to act thus, so that none of the things that are worshipped should subsist, tell me what of existing things you have not worshipped. Do not some of you worship the sun, and some the moon, and some water, and some the earth, and some the mountains, and some plants, and some seeds, and some also man, as in Egypt? Therefore God must have suffered nothing, not even you, so that there should have been neither worshipped nor worshipper. Truly this is what the terrible serpent which lurks in you would have, and spares you not. But so it shall not be. For it is not the thing that is worshipped that sins; for it suffers violence at the hands of him who will worship it. For though unjust judgment is passed by all men, yet not by God. For it is not just that the sufferer and the disposer receive the same punishment, unless he willingly receive the honour which belongs only to the Most Honourable.
Chapter VII.—“Let Both Grow Together Till the Harvest.”
“But it will be said that the worshippers themselves ought to be taken away by the true God, that others may not do it. But you are not wiser than God, that you should give Him counsel as one more prudent than He. He knows what He does; for He is long-suffering to all who are in impiety, as a merciful and philanthropic father, knowing that impious men become pious. And of those very worshippers of base and senseless things, many becoming sober have ceased to worship these things and to sin, and many Greeks have been saved so as to pray to the true God.
Chapter VIII.—Liberty and Necessity.
“But, you say, God ought to have made us at first so that we should not have thought at all of such things. You who say this do not know what is free-will, and how it is possible to be really good; that he who is good by his own choice is really good; but he who is made good by another under necessity is not really good, because he is not what he is by his own choice. 1128 Since therefore every one’s freedom constitutes the true good, and shows the true evil, God has contrived that friendship or hostility should be in each man by occasions. But no, it is said: everything that we think He makes us to think. Stop! Why do you blaspheme more and more, in saying this? For if we are under His influence in all that we think, you say that He is the cause of fornications, lusts, avarice, and all blasphemy. Cease your evil-speaking, ye who ought to speak well of Him, and to bestow all honour upon Him. And do not say that God does not claim any honour; for if He Himself claims nothing, you ought to look to what is right, and to answer with thankful voice Him who does you good in all things.
Footnotes
286:1128[Comp. Recognitions, iii. 21, etc. In that work the freedom of the will, as necessary to goodness, is more frequently affirmed.—R.]
Chapter IX.—God a Jealous God.
“But, you say, we do better when we are thankful at once to Him and to all others. Now, when you say this, you do not know the plot that is formed against you. For as, when many physicians of no power promise to cure one patient, one who is really able to cure him does not apply his remedy, considering that, if he should cure him, the others would get the credit; so also God does not do you good, when He is asked along with many who can do nothing. What! it will be said, is God enraged at this, if, when He cures, another gets the credit? I answer: Although He be not indignant, at all events He will not be an accomplice in deceit; for when He has conferred a benefit, the idol, which has done nothing, is credited with the power. But also I say to you, if he who crouches in adoration before senseless idols had not been injured naturally, perhaps He (God) would have endured even this. Wherefore watch ye that you may attain to a reasonable understanding on the matter of salvation. 1129 For God being without want, neither Himself needs anything, nor receives hurt; for it belongs to us to be profited or injured. For in like manner as Cæsar is neither hurt when he is evil spoken of, nor profited when he is thanked, but safety accrues to the renderer of thanks, and ruin to the evil-speaker, so they who speak well of God indeed profit Him nothing, but save themselves; and in like manner, those who blaspheme Him do not indeed injure Him, but themselves perish.
Footnotes
286:1129We have adopted the reading of Codex O. The reading in the others is corrupt.
Chapter X.—The Creatures Avenge God’s Cause.
“But it will be said that the cases are not parallel between God and man; and I admit that they are not parallel: for the punishment is greater to him who is guilty of impiety against the greater, and less to him who sins against the less. As, therefore, God is greatest of all, so he who is impious against Him shall endure greater punishment, as sinning against the greater; not through His defending Himself with His own hand, but the whole creation being indignant at him, and naturally taking vengeance on him. For to the blasphemer the sun will not give his light, nor the earth her fruits, nor the fountain its water, nor in Hades shall he who is there constituted prince give rest to the soul; since even now, while the constitution of the world subsists, the whole creation is indignant at him. Wherefore neither do the clouds afford sufficient rains, nor the earth fruits, whereby many perish; yea, even the air itself, inflamed with anger, is turned to pestilential courses. However, whatsoever good things we enjoy, He of His mercy compels the creature to our benefits. Still, against you who dishonour the Maker of all, the whole creation is hostile.
Chapter XI.—Immortality of the Soul.
“And though by the dissolution of the body you should escape punishment, how shall you be able by corruption to flee from your soul, which is incorruptible? For the soul even of the wicked is immortal, for whom it were better not to have it incorruptible. For, being punished with endless torture under unquenchable fire, and never dying, it can receive no end of its misery. But perhaps some one of you will say, ‘You terrify us, O Peter.’ Teach us then how we can be silent about these things, and yet tell you things as they are, for not otherwise can we tell you them. But if we should be silent, you should be ensnared by evils through ignorance. But if we speak, we are suspected of terrifying you with a false theory. How then shall we charm that wicked serpent that lurks in your soul, and subtilely insinuates suspicions hostile to God, under the guise of love of God? Be reconciled with yourselves; for in order to your salvation recourse is to Him with well-doing. Unreasonable lust in you is hostile to God, for by conceit of wisdom it strengthens ignorance.
Chapter XII.—Idols Unprofitable.
“But others say, God does not care for us. This also is false. For if really He did not care, He would neither cause His sun to rise on the good and the evil, nor send His rain on the just and the unjust. But others say, We are more pious than you, since we worship both him and images. I do not think, if one were to say to a king, ‘I give you an equal share of honour with that which I give to corpses and to worthless dung,’—I do not think that he would profit by it. But some one will say, Do you call our objects of worship dung? I say Yes, for you have made them useless to yourselves by setting them aside for worship, whereas their substance might perhaps have been serviceable for some other purpose, or for the purpose of manure. But now it is not useful even for this purpose, since you have changed its shape and worship it. And how do you say that you are more pious, you who are the most wicked of all, who deserve destruction of your souls by this very one incomparable sin, at the hands of Him who is true, if you abide in it? For as if any son having received many benefits from his father, give to another, who is not his father, the honour that is due to his father, he is certainly disinherited; but if he live according to the judgment of his father, and so thanks him for his kindnesses, he is with good reason made the heir.
Chapter XIII.—Arguments in Favour of Idolatry Answered.
“But others say, We shall act impiously if we forsake the objects of worship handed down to us by our fathers; for it is like the guarding of a deposit. But on this principle the son of a robber or a debauchee ought not to be sober and to choose the better part, lest he should act impiously, and sin by doing differently from his parents! How foolish, then, are they who say, We worship these things that we may not be troublesome to Him; as if God were troubled by those who bless Him, and not troubled by those who ungratefully blaspheme Him. Why is it, then, that when there is a withholding of rain, you look only to heaven and pour out prayers and supplications; and when you obtain it, you quickly forget? For when you have reaped your harvest or gathered your vintage, you distribute your first-fruits among those idols which are nothing, quickly forgetting God your benefactor; and thus you go into groves and temples, and offer sacrifices and feasts. Wherefore some of you say, These things have been excellently devised for the sake of good cheer and feasting.
Chapter XIV.—Heathen Orgies.
“Oh men without understanding! Judge ye rightly of what is said. For if it were necessary to give one’s self to some pleasure for the refreshment of the body, whether were it better to do so among the rivers and woods and groves, where there are entertainments and convivialities and shady places, or where there is the madness of demons, and cuttings of hands, and emasculations, and fury and mania, and dishevelling of hair, and shoutings and enthusiasms and howlings, and all those things which are done with hypocrisy for the confounding of the unthinking, when you offer your prescribed prayers and thanksgivings even to those who are deader than the dead?
Chapter XV.—Heathen Worshippers Under the Power of the Demon.
“And why do ye take pleasure in these doings? Since the serpent which lurks in you, which has sown in you fruitless lust, will not tell you, I shall speak and put it on record. Thus the case stands. According to the worship of God, the proclamation is made to be sober, to be chaste, to restrain passion, not to pilfer other men’s goods, to live uprightly, moderately, fearlessly, gently; rather to restrain one’s self in necessities, than to supply his wants by wrongfully taking away the property of another. But with the so-called gods the reverse is done. And ye renounce some things as done by you, in order to the admiration of your righteousness; whereas, although you did all that you are commanded, ignorance with respect to God is alone sufficient for your condemnation. But meeting together in the places which you have dedicated to them, you delight in making yourselves drunk, and you kindle your altars, of which the diffused odour through its influence attracts the blind and deaf spirits to the place of their fumigation. And thus, of those who are present, some are filled with inspirations, and some with strange fiends, and some betake themselves to lasciviousness, and some to theft and murder. For the exhalation of blood, and the libation of wine, satisfies even these unclean spirits, which lurk within you and cause you to take pleasure in the things that are transacted there, and in dreams surround you with false phantasies, and punish you with myriads of diseases. For under the show of the so-called sacred victims you are filled with dire demons, which, cunningly concealing themselves, destroy you, so that you should not understand the plot that is laid for you. For, under the guise of some injury, or love, or anger, or grief, or strangling you with a rope, or drowning you, or throwing you from a precipice, or by suicide, or apoplexy, or some other disease, they deprive you of life.
Chapter XVI.—All Things Work for Good to Them that Love God.
“But no one of us can suffer such a thing; but they themselves are punished by us, when, having entered into any one, they entreat us that they may go out slowly. But some one will say perhaps, Even some of the worshippers of God fall under such sufferings. I say that is impossible. For he is a worshipper of God, of whom I speak, who is truly pious, not one who is such only in name, but who really performs the deeds of the law that has been given him. If any one acts impiously, he is not pious; in like manner as, if he who is of another tribe keeps the law, he is a Jew; but he who does not keep it is a Greek. For the Jew believes God and keeps the law, by which faith he removes also other sufferings, though like mountains and heavy. 1130 But he who keeps not the law is manifestly a deserter through not believing God; and thus as no Jew, but a sinner, he is on account of his sin brought into subjection to those sufferings which are ordained for the punishment of sinners. For, by the will of God prescribed at the beginning, punishment righteously follows those who worship Him on account of transgressions; and this is so, in order that having reckoned with them by punishment for sin as for a debt, he may set forth those who have turned to Him pure in the universal judgment. For as the wicked here enjoy luxury to the loss of eternal blessings, so punishments are sent upon the Jews who transgress for a settlement of accounts, that, expiating their transgression here, they may there be set free from eternal punishments.
Footnotes
288:1130Matt. xvii. 20.
Chapter XVII.—Speaking the Truth in Love.
“But you cannot speak thus; for you do not believe that things are then as we say; I mean, when there is a recompense for all. And on this account, you being ignorant of what is advantageous, are seduced by temporal pleasures from taking hold of eternal things. Wherefore we attempt to make to you exhibitions of what is profitable, that, being convinced of the promises that belong to piety, you may by good deeds inherit with us the griefless world. Until then you know us, do not be angry with us, as if we spoke falsely of the good things which we desire for you. For the things which are regarded by us as true and good, these we have not scrupled to bring to you, but, on the contrary, have hastened to make you fellow-heirs of good things, which we have considered to be such. For thus it is necessary to speak to the unbelievers. But that we really speak the truth in what we say, you cannot know otherwise than by first listening with love of the truth.
Chapter XVIII.—Charming of the Serpent.
“Wherefore, as to the matter in hand, although in ten thousand ways the serpent that lurks in you suggesting evil reasonings and hindrances, wishes to ensnare you, therefore so much the more ought ye to resist him, and to listen to us assiduously. For it behoves you, consulting, as having been grievously deceived, to know how he must be charmed. But in no other way is it possible. But by charming I mean the setting yourselves by reason in opposition to their evil counsels, remembering that by promise of knowledge he brought death into the world at the first. 1131
Footnotes
288:1131[At this point the first discourse in the Recognitions (v. 36) ends; the following chapters (19–33) agrees with the discourse in Recognitions, vi. 4–14.—R.]
Chapter XIX.—Not Peace, But a Sword.
“Whence the Prophet of the truth, knowing that the world was much in error, and seeing it ranged on the side of evil, did not choose that there should be peace to it while it stood in error. So that till the end he sets himself against all those who are in concord with wickedness, setting truth over against error, sending as it were fire upon those who are sober, namely wrath against the seducer, which is likened to a sword, 1132 and by holding forth the word he destroys ignorance by knowledge, cutting, as it were, and separating the living from the dead. Therefore, while wickedness is being conquered by lawful knowledge, war has taken hold of all. For the submissive son is, for the sake of salvation, separated from the unbelieving father, or the father from the son, or the mother from the daughter, or the daughter from the mother, and relatives from relatives, and friends from associates.
Footnotes
288:1132Matt. x. 34.
Chapter XX.—What If It Be Already Kindled?
“And let not any one say, How is this just, that parents should be separated from their children, and children from their parents? It is just, even entirely. For if they remained with them, and, after profiting them nothing, were also destroyed along with them, how is it not just that he who wishes to be saved should be separated from him who will not, but who wishes to destroy him along with himself. Moreover, it is not those who judge better that wish to be separated, but they wish to stay with them, and to profit them by the exposition of better things; and therefore the unbelievers, not wishing to hearken to them, make war against them, banishing, persecuting, hating them. But those who suffer these things, pitying those who are ensnared by ignorance, by the teaching of wisdom pray for those who contrive evil against them, having learned that ignorance is the cause of their sin. For the Teacher Himself, being nailed to the cross, prayed to the Father that the sin of those who slew Him might be forgiven, saying, ‘Father, forgive them their sins, for they know not what they do.’ 1133 They also therefore, being imitators of the Teacher in their sufferings, pray for those who contrive them, as they have been taught. Therefore they are not separated as hating their parents, since they make constant prayers even for those who are neither parents nor relatives, but enemies, and strive to love them, as they have been commanded.
Footnotes
289:1133Luke xxiii. 34.
Chapter XXI.—“If I Be a Father, Where is My Fear?”
“But tell me, how do you love your parents? If, indeed, you do it as always regarding what is right, I congratulate you; but if you love them as it happens, then not so, for then you may on a small occasion become their enemies. But if you love them intelligently, tell me, what are parents? You will say they are the sources of our being. Why, then, do ye not love the source of the being of all things, if indeed you have with right understanding elected to do this? But you will now say again, we have not seen Him. Why, then, do ye not seek for Him, but worship senseless things? But what? If it were even difficult for you to know what God is, you cannot fail to know what is not God, so as to reason that God is not wood, nor stone, nor brass, nor anything else made of corruptible matter.
Chapter XXII.—“The Gods that Have Not Made the Heavens.”
“For are not they graven with iron? And has not the graying iron been softened by fire? And is not the fire itself extinguished with water? And has not the water its motion from the spirit? And has not the spirit the beginning of its course from the God who hath made all things? For thus said the prophet Moses: ‘In the beginning God made the heaven and the earth. And the earth was unsightly, and unadorned; and darkness was over the deep: and the Spirit of God was borne above the waters.’ Which Spirit, at the bidding of God, as it were His hand, makes all things, dividing light from darkness, and after the invisible heaven spreading out the visible, that the places above might be inhabited by the angels of light, and those below by man, and all the creatures that were made for his use.
Chapter XXIII.—“To Whom Much is Given.”
“For on thy account, O man, God commanded the water to retire upon the face of the earth, that the earth might be able to bring forth fruits for thee. And He made water-courses, that He might provide for thee fountains, and that river-beds might be disclosed, that animals might teem forth; in a word, that He might furnish thee with all things. For is it not for thee that the winds blow, and the rains fall, and the seasons change for the production of fruits? Moreover, it is for thee that the sun and moon, with the other heavenly bodies, accomplish their risings and settings; and rivers and pools, with all fountains, serve thee. Whence to thee, O senseless one, as the greater honour has been given, so for thee, ungrateful, the greater punishment by fire has been prepared, because thou wouldest not know Him whom it behoved thee before all things to know.
Chapter XXIV.—“Born of Water.”
“And now from inferior things learn the cause of all, reasoning that water makes all things, and water receives the production of its movement from spirit, and the spirit has its beginning from the God of all. And thus you ought to have reasoned, in order that by reason you might attain to God, that, knowing your origin, and being born again by the first-born water, you may be constituted heir of the parents who have begotten you to incorruption.
Chapter XXV.—Good Works to Be Well Done.
“Wherefore come readily, as a son to a father, that God may assign ignorance as the cause of your sins. But if after being called you will not, or delay, you shall be destroyed by the just judgment of God, not being willed, through your not willing. And do not think, though you were more pious than all the pious that ever were, but if you be unbaptized, that you shall ever obtain hope. For all the more, on this account, you shall endure the greater punishment, because you have done excellent works not excellently. For well-doing is excellent when it is done as God has commanded. But if you will not be baptized according to His pleasure, you serve your own will and oppose His counsel.
Chapter XXVI.—Baptism.
“But perhaps some one will say, What does it contribute to piety to be baptized with water? In the first place, because you do that which is pleasing to God; and in the second place, being born again to God of water, by reason of fear you change your first generation, which is of lust, and thus you are able to obtain salvation. But otherwise it is impossible. For thus the prophet has sworn to us, saying, “Verily I say to you, Unless ye be regenerated by living water into the name of Father, Son, and Holy Spirit, you shall not enter the kingdom of heaven.” 1134 Wherefore approach. For there is there something that is merciful from the beginning, borne upon the water, and rescues from the future punishment those who are baptized with the thrice blessed invocation, offering as gifts to God the good deeds of the baptized whenever they are done after their baptism. Wherefore flee to the waters, for this alone can quench the violence of fires. 1135 He who will not now come to it still bears the spirit of strife, on account of which he will not approach the living water for his own salvation.
Footnotes
290:1134Altered from John iii. 5.
290:1135[Comp. Recognitions, ix. 7.—R.]
Chapter XXVII.—All Need Baptism.
“Therefore approach, be ye righteous or unrighteous. For if you are righteous, baptism alone is lacking in order to salvation. But if you are unrighteous, come to be baptized for the remission of the sins formerly committed in ignorance. And to the unrighteous man it remains that his well-doing after baptism be according to the proportion of his previous impiety. Wherefore, be ye righteous or unrighteous, hasten to be born to God, because delay brings danger, on account of the fore-appointment of death being unrevealed; and show by well-doing your likeness to the Father, who begetteth you of water. As a lover of truth, honour the true God as your Father. But His honour is that you live as He, being righteous, would have you live. And the will of the righteous One is that you do no wrong. But wrong is murder, hatred, envy, and such like; and of these there are many forms.
Chapter XXVIII.—Purification.
“However, it is necessary to add something to these things which has not community with man, but is peculiar to the worship of God. I mean purification, not approaching to a man’s own wife when she is in separation, for so the law of God commands. But what? If purity be not added to the service of God, you would roll pleasantly like the dung-flies. Wherefore as man, having something more than the irrational animals, namely, rationality, purify your hearts from evil by heavenly reasoning, and wash your bodies in the bath. For purification according to the truth is not that the purity of the body precedes purification after the heart, but that purity follows goodness. For our Teacher also, dealing with certain of the Pharisees and Scribes among us, who are separated, and as Scribes know the matters of the law more than others, still He reproved them as hypocrites, because they cleansed only the things that appear to men, but omitted purity of heart and the things seen by God alone.
Chapter XIX.—Outward and Inward Purity.
“Therefore He made use of this memorable expression, speaking the truth with respect to the hypocrites of them, not with respect to all. For to some He said that obedience was to be rendered, because they were entrusted with the chair of Moses. However, to the hypocrites he said, ‘Woe to you, Scribes and Pharisees, hypocrites, for ye make clean the outside of the cup and the platter, but the inside is full of filth. Thou blind Pharisee, cleanse first the inside of the cup and the platter, that their outsides may be clean also.’ And truly: for when the mind is enlightened by knowledge, the disciple is able to be good, and thereupon purity follows; for from the understanding within a good care of the body without is produced. As from negligence with respect to the body, care of the understanding cannot be produced, so the pure man can purify both that which is without and that which is within. And he who, purifying the things without, does it looking to the praise of men, and by the praise of those who look on, he has nothing from God.
Chapter XXX.—“Whatsoever Things are Pure.”
“But who is there to whom it is not manifest that it is better not to have intercourse with a woman in her separation, but purified and washed. And also after copulation it is proper to wash. But if you grudge to do this, recall to mind how you followed after the parts of purity when you served senseless idols; and be ashamed that now, when it is necessary to attain, I say not more, but to attain the one and whole of purity, you are more slothful. Consider, therefore, Him who made you, and you will understand who He is that casts upon you this sluggishness with respect to purity.
Chapter XXXI.—“What Do Ye More Than Others?”
“But some one of you will say, Must we then do whatsoever things we did while we were idolaters? I say to you, Not all things; but whatsoever you did well, you must do now, and more: for whatsoever is well done in error hangs upon truth, as if anything be ill done in the truth it is from error. Receive, therefore, from all quarters the things that are your own, and not those that are another’s, and do not say, If those who are in error do anything well we are not bound to do it. For, on this principle, if any one who worships idols do not commit murder, we ought to commit murder, because he who is in error does not commit it.
Chapter XXXII.—“To Whom Much is Given.”
“No; but rather, if those who are in error do not kill, let us not be angry; if he who is in error do not commit adultery, let us not lust even in the smallest degree; if he who is in error loves him who loves him, let us love even those who hate us; if he who is in error lends to those who have, let us give to those who have not. Unquestionably we ought—we who hope to inherit eternal life—to do better things than the good things that are done by those who know only the present life, knowing that if their works, being judged with ours in the day of judgment, be found equal in goodness, we shall have shame, and they perdition, having acted against themselves through error. And I say that we shall be put to shame on this account, because we have not done more than they, though we have known more than they. And if we shall be put to shame if we show well-doing equal to theirs, and no more, how much more if we show less than their well-doing?
Chapter XXXIII.—The Queen of the South and the Men of Nineveh.
“But that indeed in the day of judgment the doings of those who have known the truth are compared with the good deeds of those who have been in error, the unlying One Himself has taught us, saying to those who neglected to come and listen to Him, ‘The queen of the south shall rise up with this generation, and shall condemn it; because she came from the extremities of the earth to hear the wisdom of Solomon: and behold, a greater than Solomon is here,’ 1136 and ye do not believe Him. And to those amongst the people who would not repent at His preaching He said, ‘The men of Nineveh shall rise up with this generation and shall condemn it, for they heard and repented on the preaching of Jonas: and behold, a greater is here, and no one believes.’ 1137 And thus, setting over against all their impiety those from among the Gentiles who have done well, in order to condemn those who, possessing the true religion, had not acted so well as those who were in error, he exhorted those having reason not only to do equally with the Gentiles whatsoever things are excellent, but more than they. And this speech has been suggested to me, taking occasion from the necessity of respecting the separation, and of washing after copulation, and of not denying such purity, though those who are in error do the same, since those who in error do well, without being saved, are for the condemnation of those who are in the worship of God, and do ill; because their respect for purity is through error, and not through the worship of the true Father and God of all.”
Footnotes
291:1136Matt. 12:42, Luke 11:31.—R.]
291:1137[Matt. 12:41, Luke 11:32. [The order of the two citations suggests that they were taken from Luke.—R.]
Chapter XXXIV.—Peter’s Daily Work.
Having said this, he dismissed the multitudes; and according to his custom, having partaken of food with those dearest to him, he went to rest. And thus doing and discoursing day by day, he strongly buttressed the law of God, challenging the reputed gods with the reputed Genesis, 1138 and arguing that there is no automatism, but that the world is governed according to providence.
Footnotes
291:1138[Comp. Homily IV. 12 and the full discussion in XIV. 3–11. In the Recognitions there is no reference to “genesis” before book viii. 2, etc., which is parallel with the passage just referred to.—R.]
Chapter XXXV.—“Beware of False Prophets.”
Then after three months were fulfilled, he ordered me to fast for several days, and then brought me to the fountains that are near to the sea, and baptized me as in ever-flowing water. Thus, therefore, when our brethren rejoiced at my God-gifted regeneration, not many days after he turned to the elders in presence of all the church, and charged them, saying: “Our Lord and Prophet, who hath sent us, declared to us that the wicked one, having disputed with Him forty days, and having prevailed nothing against Him, promised that he would send apostles from amongst his subjects, to deceive. Wherefore, above all, remember to shun apostle or teacher or prophet who does not first accurately compare his preaching with that of James, who was called the brother of my Lord, and to whom was entrusted to administer the church of the Hebrews in Jerusalem,—and that even though he come to you with witnesses: 1139 lest the wickedness which disputed forty days with the Lord, and prevailed nothing, should afterwards, like lightning falling from heaven upon the earth, send a preacher to your injury, as now he has sent Simon upon us, preaching, under pretence of the truth, in the name of the Lord, and sowing error. Wherefore He who hath sent us, said, ‘Many shall come to me in sheep’s clothing, but inwardly they are ravening wolves. By their fruits ye shall know them.’”
Footnotes
291:1139A conjectural reading, which seems probable, is, Unless he come to you with credentials, viz., from James. [The whole charge is peculiar to the Homilies.—R.].
Chapter XXXVI.—Farewell to Tripolis.
Having spoken thus, he sent the harbingers into Antioch of Syria, bidding them expect him there forthwith. Then when they had gone, Peter having driven away diseases, sufferings, and demons from great multitudes who were persuaded, and having baptized them in the fountains which are near to the sea, and having celebrated 1140 the Eucharist, and having appointed Maroones, who had received him into his house, and was now perfected, as their bishop, and having set apart twelve elders, and having designated deacons, and arranged matters relating to widows, and having discoursed on the common good what was profitable for the ordering of the church, and having counselled them to obey the bishop Maroones, three months being now fulfilled; he bade those in Tripolis of Phœnicia farewell, and took his journey to Antioch of Syria, all the people accompanying us with due honour.
Footnotes
292:1140Literally, “having broken.”
Homily XII.
Chapter I.—Two Bands.
Therefore starting from Tripolis of Phœnicia to go to Antioch of Syria, on the same day we came to Orthasia, and there stayed. 1141 And on account of its being near the city which we had left, almost all having heard the preaching before, we stopped there only one day, and set out to Antaradus. And as there were many who journeyed with us, Peter, addressing Nicetus and Aquila, said, “Inasmuch as the great crowd of those who journey with us draws upon us no little envy as we enter city after city, I have thought that we must of necessity arrange, so that neither, on the one hand, these may be grieved at being prevented from accompanying us, nor, on the other hand, we, by being so conspicuous, may fall under the envy of the wicked. 1142 Wherefore I wish you, Nicetus and Aquila, to go before me in two separate bodies, and enter secretly into the Gentile cities.
Footnotes
292:1141[On the correspondence of Homilies XII., XIII., with Recognitions, vii., see note on vii. 1. Chaps. 1–24 here agree quite closely, even in the divisions of chapters, with Recognitions, vii. 1–24.—R.]
292:1142Literally, “of wickedness.”
Chapter II.—Love of Preachers and Their Converts.
“I know, indeed, that you are distressed at being told to do this, being separated from me by a space of two days. I would have you know, therefore, that we the persuaders love you the persuaded much more than you love us who have persuaded you. Therefore loving one another as we do by not unreasonably doing what we wish, let us provide, as much as in us lies, for safety. For I prefer, as you also know, to go into the more notable cities of the provinces, and to remain some days, and discourse. And for the present lead the way into the neighbouring Laodicea, and, after two or three days, so far as it depends upon my choice, I shall overtake you. And do you alone receive me at the gates, on account of the confusion, that thus we may enter along with you without tumult. And thence, in like manner, after some days’ stay, others in your stead will go forward by turns to the places beyond, preparing lodgings for us.”
Chapter III.—Submission.
When Peter had thus spoken they were compelled to acquiesce, saying, “It does not altogether grieve us, my lord, to do this on account of its being your command; in the first place, indeed, because you have been chosen by the providence of God, as being worthy to think and counsel well in all things; and in addition to this, for the most part we shall be separated from you only for two days by the necessity of preceding you. And that were indeed a long time to be without sight of thee, O Peter, did we not consider that they will be more grieved who are sent much farther forward, being ordered to wait for thee longer in every city, distressed that they are longer deprived of the sight of thy longed-for countenance. And we, though not less distressed than they, make no opposition, because you order us to do it for profit.” Thus, having spoken, they went forward, having it in charge that at the first stage they should address the accompanying multitude that they should enter the cities apart from one another.
Chapter IV.—Clement’s Joy.
When, therefore, they had gone, I, Clement, rejoiced greatly that he had ordered me to remain with himself. Then I answered and said, “I thank God that you have not sent me away as you have done the others, as I should have died of grief.” But he said, “But what? If there shall ever be any necessity that you be sent away for the sake of teaching, would you, on account of being separated for a little while from me, and that for an advantageous purpose, would you die for that? Would you not rather impress upon yourself the duty of bearing the things that are arranged for you through necessity, and cheerfully submit? And do you not know that friends are present with one another in their memories, although they are separated bodily; whereas some, being bodily present, wander from their friends in their souls, by reason of want of memory?”
Chapter V.—Clement’s Office of Service.
Then I answered, “Do not think, my lord, that I should endure that grief foolishly, but with some good reason. For since I hold you, my lord, in place of all, father, mother, brothers, relatives, you who are the means through God of my having the saving truth, holding you in place of all, I have the greatest consolation. And in addition to this, being afraid of my natural youthful lust, I was concerned lest, being left by you (being but a young man, and having now such a resolution that it would be impossible to desert you without incurring the anger of God,) 1143 I should be overcome by lust. But since it is much better and safer for me to remain with you, when my mind is with good reason set upon venerating, therefore I pray that I may always remain with you. Moreover, I remember you saying in Cæsarea, ‘If any one wishes to journey with me, let him piously journey.’ And by piously you meant, that those who are devoted to the worship of God should grieve no one in respect of God, such as by leaving parents, an attached wife, or any others. 1144 Whence I am in all respects a fitting fellow-traveller for you, to whom, if you would confer the greatest favour, you would allow to perform the functions of a servant.”
Footnotes
293:1143Here the text is hopelessly corrupt, and the meaning can only be guessed at.
293:1144I have ventured to make a very slight change on the reading here, so as to bring out what I suppose to be the sense.
Chapter VI.—Peter’s Frugality.
Then Peter, hearing, smiled and said, “What think you, then, O Clement? Do you not think that you are placed by very necessity in the position of my servant? For who else shall take care of those many splendid tunics, with all my changes of rings and sandals? And who shall make ready those pleasant and artistic dainties, which, being so various, need many skilful cooks, and all those things which are procured with great eagerness, and are prepared for the appetite of effeminate men as for some great wild beast? However, such a choice has occurred to you, perhaps, without you understanding or knowing my manner of life, that I use only bread and olives, and rarely pot-herbs; and that this is my only coat and cloak which I wear; and I have no need of any of them, nor of aught else: for even in these I abound. For my mind, seeing all the eternal good things that are there, regards none of the things that are here. However, I accept of your good will; and I admire and commend you, for that you, a man of refined habits, have so easily submitted your manner of living to your necessities. For we, from our childhood, both I and Andrew, my brother, who is also my brother as respects God, not only being brought up in the condition of orphans, but also accustomed to labour through poverty and misfortune, easily bear the discomforts of our present journeys. Whence, if you would obey me, you would allow me, a working man, to fulfil the part of a servant to you.”
Chapter VII.—“Not to Be Ministered Unto, But to Minister.”
But I, when I heard this, fell a-trembling and weeping, that such a word should be spoken by a man to whom all the men of this generation are inferior in point of knowledge and piety. But he, seeing me weeping, asked the cause of my tears. Then I said, “In what have I sinned so that you have spoken to me such a word?” Then Peter answered, “If it were wrong of me to speak of being your servant, you were first in fault in asking to be mine.” Then I said, “The cases are not parallel; for to do this indeed becomes me well; but it is terrible for you, the herald of God, and who savest our souls, to do this to me.” Then Peter answered, “I should agree with you, but that 1145 our Lord, who came for the salvation of all the world, being alone noble above all, submitted to the condition of a servant, that He might persuade us not to be ashamed to perform the ministrations of servants to our brethren, however well-born we may be.” Then I said, “If I think to overcome you in argument, I am foolish. However, I thank the providence of God, that I have been thought worthy to have you instead of parents.”
Footnotes
293:1145A negative particle seems to be dropped from the text.
Chapter VIII.—Family History.
Then Peter inquired, “Are you really, then, alone in your family?” Then I answered, “There are indeed many and great men, being of the kindred of Cæsar. Wherefore Cæsar himself gave a wife of his own family to my father, who was his foster-brother; and of her three sons of us were born, two before me, who were twins and very like each other, as my father told me. But I scarcely know either them or our mother, but bear about with me an obscure image of them, as through dreams. My mother’s name was Mattidia, and my father’s, Faustus; and of my brothers one was called Faustinus, and the other Faustinianus. 1146 Then after I, their third son, was born, my mother saw a vision—so my father told me—which told her, that unless she immediately took away her twin sons, and left the city of Rome for exile for twelve years, she and they must die by an all-destructive fate.
Footnotes
294:1146[The family names as given in the Recognitions are: Matthidia; Faustinianus (the father); Faustinus and Faustus, the twin sons.—Comp. Recognitions, viii. 8, and passim.—R.]
Chapter IX.—The Lost Ones.
“Therefore my father, being fond of his children, supplying them suitably for the journey with male and female servants, put them on board ship, and sent them to Athens with her to be educated, and kept me alone of his sons with him for his comfort; and for this I am very thankful, that the vision had not ordered me also to depart with my mother from the city of Rome. Then, after the lapse of a year, my father sent money to them to Athens, and at the same time to learn how they did. But those who went on this errand did not return. And in the third year, my father being distressed, sent others in like manner with supplies, and they returned in the fourth year with the tidings that they had seen neither my mother nor my brothers, nor had they ever arrived at Athens, nor had they found any trace of any one of those who set out with them.
Chapter X.—The Seeker Lost.
“Then my father, hearing this, and being stupefied with excessive grief, and not knowing where to go in quest of them, used to take me with him and go down to the harbour, and inquire of many where any one of them had seen or heard of a shipwreck four years ago. And one turned one place, and another another. Then he inquired whether they had seen the body of a woman with two children cast ashore. And when they told him they had seen many corpses. in many places, my father groaned at the information. But, with his bowels yearning, he asked unreasonable questions, that he might try to search so great an extent of sea. However, he was pardonable, because, through affection towards those whom he was seeking for, he fed on vain hopes. And at last, placing me under guardians, and leaving me at Rome when I was twelve years old, he himself, weeping, went down to the harbour, and went on board ship, and set out upon the search. And from that day till this I have neither received a letter from him, nor do I know whether he be alive or dead. But I rather suspect that he is dead somewhere, either overcome by grief, or perished by shipwreck. And the proof of that is that it is now the twentieth year that I have heard no true intelligence concerning him.”
Chapter XI.—The Afflictions of the Righteous.
But Peter, hearing this, wept through sympathy, and immediately said to the gentlemen who were present: “If any worshipper of God had suffered these things, such as this man’s father hath suffered, he would immediately have assigned the cause of it to be his worship of God, ascribing it to the wicked one. Thus also it is the lot of the wretched Gentiles to suffer; and we worshippers of God know it not. But with good reason I call them wretched, because here they are ensnared, and the hope that is thine they obtain not. For those who in the worship of God suffer afflictions, suffer them for the expiation of their transgressions.”
Chapter XII.—A Pleasure Trip.
When Peter had spoken thus, a certain one amongst us ventured to invite him, in the name of all, that next day, early in the morning, he should sail to Aradus, an island opposite, distant, I suppose, not quite thirty stadia, for the purpose of seeing two pillars of vine-wood that were there, and that were of very great girth. Therefore the indulgent Peter consented, saying, “When you leave the boat, do not go many of you together to see the things that you desire to see; for I do not wish that the attention of the inhabitants should be turned to you.” And so we sailed, and in short time arrived at the island. Then landing from the boat, we went to the place where the vine-wood pillars were, and along with them we looked at several of the works of Phidias.
Chapter XIII.—A Woman of a Sorrowful Spirit.
But Peter alone did not think it worth while to look at the sights that were there; but noticing a certain woman sitting outside before the doors, begging constantly for her support, he said to her, “O woman, is any of your limbs defective, that you submit to such disgrace—I mean that of begging,—and do not rather work with the hands which God has given you, and procure your daily food?” But she, groaning, answered, “Would that I had hands able to work! But now they retain only the form of hands, being dead and rendered useless by my gnawing of them.” Then Peter asked her, “What is the cause of your suffering so terribly?” And she answered, “Weakness of soul; and nought else. For if I had the mind of a man, there was a precipice or a pool whence I should have thrown myself, and have been able to rest from my tormenting misfortunes.”
Chapter XIV.—Balm in Gilead.
Then said Peter, “What then? Do you suppose, O woman, that those who destroy themselves are freed from punishment? Are not the souls of those who thus die punished with a worse punishment in Hades for their suicide?” But she said, “Would that I were persuaded that souls are really found alive in Hades; then I should love death, making light of the punishment, that I might see, were it but for an hour, my longed for sons!” Then said Peter, “What is it that grieves you? I should like to know, O woman. For if you inform me, in return for this favour, I shall satisfy you that souls live in Hades; and instead of precipice or pool, I shall give you a drug, that you may live and die without torment.”
Chapter XV.—The Woman’s Story.
Then the woman, not understanding what was spoken ambiguously, being pleased with the promise, began to speak thus:—“Were I to speak of my family and my country, I do not suppose that I should be able to persuade any one. But of what consequence is it to you to learn this, excepting only the reason why in my anguish I have deadened my hands by gnawing them? Yet I shall give you an account of myself, so far as it is in your power to hear it. I, being very nobly born, by the arrangement of a certain man in authority, became the wife of a man who was related to him. And first I had twins sons, and afterwards another son. But my husband’s brother, being thoroughly mad, was enamoured of wretched me, who exceedingly affected chastity. And I, wishing neither to consent to my lover nor to expose to my husband his brother’s love of me, reasoned thus: that I may neither defile myself by the commission of adultery nor disgrace my husband’s bed, nor set brother at war with brother, nor subject the whole family, which is a great one, to the reproach of all, as I said. I reasoned that it was best for me to leave the city for some time with my twin children, until the impure love should cease of him who flattered me to my disgrace. The other son, however, I left with his father, to remain for a comfort to him.
Chapter XVI.—The Shipwreck.
“However, that matters might be thus arranged, I resolved to fabricate a dream, to the effect that some one stood by me by night, and thus spoke: ‘O woman, straightway leave the city with your twin children for some time, until I shall charge you to return hither again; otherwise you forthwith shall die miserably, with your husband and all your children.’ And so I did. For as soon as I told the false dream to my husband, he being alarmed, sent me off by ship to Athens with my two sons, and with slaves, maids, and abundance of money, to educate the boys, until, said he, it shall please the giver of the oracle that you return to me. But, wretch that I am, while sailing with my children, I was driven by the fury of the winds into these regions, and the ship having gone to pieces in the night, I was wrecked. And all the rest having died, my unfortunate self alone was tossed by a great wave and cast upon a rock; and while I sat upon it in my misery, I was prevented, by the hope of finding my children alive, from throwing myself into the deep then, when I could easily have done it, having my soul made drunk by the waves.
Chapter XVII.—The Fruitless Search.
“But when the day dawned, I shouted aloud, and howled miserably, and looked around, seeking for the dead bodies of my hapless children. Therefore the inhabitants took pity on me, and seeing me naked, they first clothed me and then sounded the deep, seeking for my children. And when they found nothing of what they sought, some of the hospitable women came to me to comfort me, and every one told her own misfortunes, that I might obtain comfort from the occurrences of similar misfortunes. But this only grieved me the more for I said that I was not so wicked that I could take comfort from the misfortunes of others. And so, when many of them asked me to accept their hospitality, a certain poor woman with much urgency constrained me to come into her cottage, saying to me, ‘Take courage, woman, for my husband, who was a sailor, also died at sea, while he was still in the bloom of his youth; and ever since, though many have asked me in marriage, I have preferred living as a widow, regretting the loss of my husband. But we shall have in common whatever we can both earn with our hands.’
Chapter XVIII.—Trouble Upon Trouble.
“And not to lengthen out unnecessary details, I went to live with her, on account of her love to her husband. And not long after, my hands were debilitated by my gnawing of them; and the woman who had taken me in, being wholly seized by some malady, is confined in the house. Since then the former compassion of the women has declined, and I and the woman of the house are both of us helpless. For a long time I have sat here, as you see, begging; and whatever I get I convey to my fellow-sufferer for our support. Let this suffice about my affairs. For the rest, what hinders your fulfilling of your promise to give me the drug, that I may give it to her also, who desires to die; and thus I also, as you said, shall be able to escape from life?”
Chapter XIX.—Evasions.
While the woman thus spoke, Peter seemed to be in suspense on account of many reasonings. But I came up and said, “I have been going about seeking you for a long time. And now, what is in hand?” But Peter ordered me to lead the way, and wait for him at the boat; and because there was no gainsaying when he commanded, I did as I was ordered. But Peter, as he afterwards related the whole matter to me, being struck in his heart with some slight suspicion, inquired of the woman, saying, “Tell me, O woman, your family, and your city, and the names of your children, and presently I shall give you the drug.” But she, being put under constraint, and not wishing to speak, yet being eager to obtain the drug, cunningly said one thing for another. And so she said that she was an Ephesian and her husband a Sicilian; and in like manner she changed the names of the three children. Then Peter, supposing that she spoke the truth, said, “Alas! O woman, I thought that this day was to bring you great joy, suspecting that you are a certain person of whom I was thinking, and whose affairs I have heard and accurately know.” But she adjured him, saying, “Tell me, I entreat of you, that I may know if there is among women any one more wretched than myself.”
Chapter XX.—Peter’s Account of the Matter.
Then Peter, not knowing that she had spoken falsely, through pity towards her, began to tell her the truth: “There is a certain young man in attendance upon me, thirsting after the discourses on religion, a Roman citizen, who told me how that, having a father and two twin brothers, he has lost sight of them all. For,” says he, “my mother, as my father related to me, having seen a vision, left the city Rome for a time with her twin children, lest she should perish by an evil fate, and having gone away with them, she cannot be found; and her husband, the young man’s father, having gone in search of her, he also cannot be found.”
Chapter XXI.—A Disclosure.
While Peter thus spoke, the woman, who had listened attentively, swooned away as if in stupor. But Peter approached her, and caught hold of her, and exhorted her to restrain herself, persuading her to confess what was the matter with her. But she, being powerless in the rest of her body, as through intoxication, turned her head round, being able to sustain the greatness of the hoped for joy, and rubbing her face: “Where,” said she, “is this youth?” And he, now seeing through the whole affair, said, “Tell me first; for otherwise you cannot see him.” Then she earnestly said, “I am that youth’s mother.” Then said Peter, “What is his name?” And she said, “Clement.” Then Peter said, “It is the same, and he it was that spoke to me a little while ago, whom I ordered to wait for me in the boat. And she, falling at Peter’s feet, entreated him to make haste to come to the boat. Then Peter, “If you will keep terms with me, I shall do so.” Then she said, “I will do anything; only show me my only child. For I shall seem to see in him my two children who died here.” Then Peter said, “When ye see him, be quiet, until we depart from the island.” And she said, “I will.”
Chapter XXII.—The Lost Found.
Peter, therefore, took her by the hand, and led her to the boat. But I, when I saw him leading the woman by the hand, laughed, and approaching, offered to lead her instead of him, to his honour. But as soon as I touched her hand, she gave a motherly shout, and embraced me violently, and eagerly kissed me as her son. But I, being ignorant of the whole affair, shook her off as a madwoman. But, through my respect for Peter, I checked myself.
Chapter XXIII.—Reward of Hospitality.
But Peter said, “Alas! What are you doing, my son Clement, shaking off your real mother?” But I, when I heard this, wept, and falling down by my mother, who had fallen, I kissed her. For as soon as this was told me, I in some way recalled her appearance indistinctly. Then great crowds ran together to see the beggar woman, telling one another that her son had recognised her, and that he was a man of consideration. Then, when we would have straightway left the island with my mother, she said to us, “My much longed-for son, it is right that I should bid farewell to the woman who entertained me, who, being poor and wholly debilitated, lies in the house.” And Peter hearing this, and all the multitude who stood by, admired the good disposition of the woman. And immediately Peter ordered some persons to go and bring the woman on her couch. And as soon as the couch was brought and set down, Peter said, in the hearing of the whole multitude, “If I be a herald of the truth, in order to the faith of the bystanders, that they may know that there is one God, who made the world, let her straightway rise whole.” And while Peter was still speaking, the woman arose healed, and fell down before Peter, and kissed her dear associate, and asked her what it all meant. Then she briefly detailed to her the whole business of the recognition, 1147 to the astonishment of the hearers. Then also my mother, seeing her hostess cured, entreated that she herself also might obtain healing. And his placing his hand upon her, cured her also.
Footnotes
297:1147[Comp. Recognitions, vii. 23, where the translator prints the word in italics.—R.]
Chapter XXIV.—All Well Arranged.
And then Peter having discoursed concerning God and the service accorded to Him, he concluded as follows: “If any one wishes to learn these things accurately, let him come to Antioch, where I have resolved to remain some length of time, and learn the things that pertain to his salvation. For if you are familiar with leaving your country for the sake of trading or of warfare, and coming to far-off places, you should not be unwilling to go three days’ journey for the sake of eternal salvation.” Then, after the address of Peter, I presented the woman who had been healed, in the presence of all the multitude, with a thousand drachmas, for her support, giving her in charge to a certain good man, who was the chief man of the city, and who of his own accord joyfully undertook the charge. Further, having distributed money amongst many other women, and thanked those who at any time had comforted my mother, I sailed away to Antaradus, along with my mother, and Peter, and the rest of our companions; and thus we proceeded to our lodging.
Chapter XXV.—Philanthropy and Friendship.
And when we were arrived and had partaken of food, and given thanks according to our custom, there being still time, 1148 I said to Peter: “My lord Peter, my mother has done a work of philanthropy in remembering the woman her hostess.” And Peter answered, “Have you indeed, O Clement, thought truly that your mother did a work of philanthropy in respect of her treatment of the woman who took her in after her shipwreck, or have you spoken this word by way of greatly complimenting your mother? But if you spoke truly, and not by way of compliment, you seem to me not to know what the greatness of philanthropy is, which is affection towards any one whatever in respect of his being a man, apart from physical persuasion. But not even do I venture to call the hostess who received your mother after her shipwreck, philanthropic; for she was impelled by pity, and persuaded to become the benefactress of a woman who had been shipwrecked, who was grieving for her children,—a stranger, naked, destitute, and greatly deploring her misfortunes. When, therefore, she was in such circumstances, who that saw her, though he were impious, could but pity her? So that it does not seem to me that even the stranger-receiving woman did a work of philanthropy, but to have been moved to assist her by pity for her innumerable misfortunes. And how much more is it true of your mother, than when she was in prosperous circumstances and requited her hostess, she did a deed, not of philanthropy, but of friendship! for there is much difference between friendship and philanthropy, because friendship springs from requital. But philanthropy, apart from physical persuasion, loves and benefits every man as he is a man. If, therefore, while she pitied her hostess, she also pitied and did good to her enemies who have wronged her, she would be philanthropic; but if, on one account she is friendly or hostile, and on another account is hostile or friendly, such an one is the friend or enemy of some quality, not of man as man.”
Footnotes
297:1148[The remainder of this Homily has no parallel in the Recognitions. The views presented are peculiar, and indicate a speculative tendency, less marked in the Recognitions.—R.]
Chapter XXVI.—What is Philanthropy.
Then I answered, “Do you not think, then, that even the stranger-receiver was philanthropic, who did good to a stranger whom she did not know?” Then Peter said, “Compassionate, indeed, I can call her, but I dare not call her philanthropic, just as I cannot call a mother philoteknic, for she is prevailed on to have an affection for them by her pangs, and by her rearing of them. As the lover also is gratified by the company and enjoyment of his mistress, and the friend by return of friendship, so also the compassionate man by misfortune. However the compassionate man is near to the philanthropic, in that he is impelled, apart from hunting after the receipt of anything, to do the kindness. But he is not yet philanthropic.” Then I said, “By what deeds, then, can any one be philanthropic?” And Peter answered, “Since I see that you are eager to hear what is the work of philanthropy, I shall not object to telling you. He is the philanthropic man who does good even to his enemies. And that it is so, listen: Philanthropy is masculo-feminine; and the feminine part of it is called compassion, and the male part is named love to our neighbour. But every man is neighbour to every man, and not merely this man or that; for the good and the bad, the friend and the enemy, are alike men. It behoves, therefore, him who practises philanthropy to be an imitator of God, doing good to the righteous and the unrighteous, as God Himself vouchsafes His sun and His heavens to all in the present world. But if you will do good to the good, but not to the evil, or even will punish them, you undertake to do the work of a judge, you do not strive to hold by philanthropy.”
Chapter XXVII.—Who Can Judge.
Then I said, “Then even God, who, as you teach us, is at some time to judge, is not philanthropic.” Then said Peter, “You assert a contradiction; for because He shall judge, on that very account He is philanthropic. For he who loves and compassionates those who have been wronged, avenges those who have wronged them.” Then I said, “If, then, I also do good to the good, and punish the wrong-doers in respect of their injuring men, am I not philanthropic?” And Peter answered, “If along with knowledge 1149 you had also authority to judge, you would do this rightly on account of your having received authority to judge those whom God made, and on account of your knowledge infallibly justifying some as the righteous, and condemning some as unrighteous.” Then I said, “You have spoken rightly and truly; for it is impossible for any one who has not knowledge to judge rightly. For sometimes some persons seem good, though they perpetrate wickedness in secret, and some good persons are conceived to be bad through the accusation of their enemies. But even if one judges, having the power of torturing and examining, not even so should he altogether judge righteously. For some persons, being murderers, have sustained the tortures, and have come off as innocent; while others, being innocent, have not been able to sustain the tortures, but have confessed falsely against themselves, and have been punished as guilty.”
Footnotes
298:1149The word repeatedly rendered knowledge and once omniscience in this passage, properly signifies foreknowledge. The argument shows clearly that it means omniscience, of which foreknowledge is the most signal manifestation.
Chapter XXVIII.—Difficulty of Judging.
Then said Peter, “These things are ordinary: now hear what is greater. There are some men whose sins or good deeds are partly their own, and partly those of others; but it is right that each one be punished for his own sins, and rewarded for his own merits. But it is impossible for any one except a prophet, who alone has omniscience, to know with respect to the things that are done by any one, which are his own, and which are not; for all are seen as done by him.” Then I said, “I would learn how some of men’s wrong-doings or right-doings are their own, and some belong to others.”
Chapter XXIX.—Sufferings of the Good.
Then Peter answered, “The prophet of the truth has said, ‘Good things must needs come, and blessed, said he, is he by whom they come; in like manner evil things must needs come, but woe to him through whom they come.’ 1150 But if evil things come by means of evil men, and good things are brought by good men, it must needs be in each man as his own to be either good or bad, and proceeding from what he has proposed, in order to the coming of the subsequent good or evil, 1151 which, being of his own choice, are not arranged by the providence of God to come from him. This being so, this is the judgment of God, that he who, as by a combat, comes through all misfortune and is found blameless, he is deemed worthy of eternal life; for those who by their own will continue in goodness, are tempted by those who continue in evil by their own will, being persecuted, hated, slandered, plotted against, struck, cheated, accused, tortured, disgraced,—suffering all these things by which it seems reasonable that they should be enraged and stirred up to vengeance.
Footnotes
298:1150An incorrect quotation from Matt. 18:7, Luke 17:1.
298:1151This from a various reading.
Chapter XXX.—Offences Must Come.
“But the Master knowing that those who wrongfully do these things are guilty by means of their former sins, and that the spirit of wickedness works these things by means of the guilty, has counselled to compassionate men, as they are men, and as being the instruments of wickedness through sin; and this counsel He has given to His disciples as claiming philanthropy, and, as much as in us lies, to absolve the wrong-doers from condemnation, that, as it were, the temperate may help the drunken, by prayers, fastings, and benedictions, not resisting, not avenging, lest they should compel them to sin more. For when a person is condemned by any one to suffer, it is not reasonable for him to be angry with him by whose means the suffering comes; for he ought to reason, that if he had not ill-used him, yet because he was to be ill-used, he must have suffered it by means of another. Why, then, should I be angry with the dispenser, when I was condemned at all events to suffer? But yet, further: if we do these same things to the evil on pretence of revenge, we who are good do the very things which the evil do, excepting that they do them first, and we second; and, as I said, we ought not to be angry, as knowing that in the providence of God, the evil punish the good. Those, therefore, who are bitter against their punishers, sin, as disdaining the messengers of God; but those who honour them, and set themselves in opposition to those who think to injure them, 1152 are pious towards God who has thus decreed.”
Footnotes
299:1152That is, I suppose, who render good for evil.
Chapter XXXI.—“Howbeit, They Meant It Not.”
To this I answered, “Those, therefore, who do wrong are not guilty, because they wrong the just by the judgment of God.” Then Peter said, “They indeed sin greatly, for they have given themselves to sin. Wherefore knowing this, God chooses from among them some to punish those who righteously repented of their former sins, that the evil things done by the just before their repentance may be remitted through this punishment. But to the wicked who punish and desire to ill-use them, and will not repent, it is permitted to ill-use the righteous for the filling up of their own punishment. For without the will of God, not even a sparrow can fall into a girn. 1153 Thus even the hairs of the righteous are numbered by God.
Footnotes
299:1153See Luke 12:6, 7, Matt. 10:29, 30.—R.].
Chapter XXXII.—The Golden Rule.
“But he is righteous who for the sake of what is reasonable fights with nature. For example, it is natural to all to love those who love them. But the righteous man tries also to love his enemies and to bless those who slander him, and even to pray for his enemies, and to compassionate those who do him wrong. Wherefore also he refrains from doing wrong, and blesses those who curse him, pardons those who strike him, and submits to those who persecute him, and salutes those who do not salute him, shares such things as he has with those who have not, persuades him that is angry with him, conciliates his enemy, exhorts the disobedient, instructs the unbelieving, comforts the mourner; being distressed, he endures; being ungratefully treated, he is not angry. But having devoted himself to love his neighbour as himself, he is not afraid of poverty, but becomes poor by sharing his possessions with those who have none. But neither does he punish the sinner. For he who loves his neighbour as himself, as he knows that when he has sinned he does not wish to be punished, so neither does he punish those who sin. And as he wishes to be praised, and blessed, and honoured, and to have all his sins forgiven, thus he does to his neighbour, loving him as himself. 1154 In one word, what he wishes for himself, he wishes also for his neighbour. For this is the law of God and of the prophets 1155 this is the doctrine of truth. And this perfect love towards every man is the male part of philanthropy, but the female part of it is compassion; that is, to feed the hungry, to give drink to the thirsty, to clothe the naked, to visit the sick, to take in the stranger, to show herself to, and help to the utmost of her power, him who is in prison, 1156 and, in short, to have compassion on him who is in misfortune.”
Footnotes
299:1154Matt. xxii. 39.
299:1155Matt. vii. 12.
299:1156Matt. 25:35, 36.
Chapter XXXIII.—Fear and Love.
But I, hearing this, said: “These things, indeed, it is impossible to do; but to do good to enemies, bearing all their insolences, I do not think can possibly be in human nature.” Then Peter answered: “You have said truly; for philanthropy, being the cause of immortality, is given for much.” Then I said, “How then is it possible to get it in the mind?” Then Peter answered: “O beloved Clement, the way to get it is this: if any one be persuaded that enemies, ill-using for a time those whom they hate, become the cause to them of deliverances from eternal punishment; and forthwith he will ardently love them as benefactors. But the way to get it, O dear Clement, is but one, which is the fear of God. For he who fears God cannot indeed from the first love his neighbour as himself; for such an order does not occur to the soul. But by the fear of God he is able to do the things of those who love; and thus, while he does the deeds of love, the bride Love is, as it were, brought to the bridegroom Fear. And thus this bride, bringing forth philanthropic thoughts, makes her possessor immortal, as an accurate image of God, which cannot be subject in its nature to corruption.” Thus while he expounded to us the doctrine of philanthropy, the evening having set in, we turned to sleep.
Homily XIII.
Chapter I.—Journey to Laodicea.
Now at break of day Peter entered, and said: 1157 “Clement, and his mother Mattidia, and my wife, must take their seats immediately on the waggon.” And so they did straightway. And as we were hastening along the road to Balanæae, my mother asked me how my father was; and I said: “My father went in search of you, and of my twin brothers Faustinus and Faustinianus, and is now nowhere to be found. But I fancy he must have died long ago, either perishing by shipwreck, or losing his way, 1158 or wasted away by grief.” When she heard this, she burst into tears, and groaned through grief; but the joy which she felt at finding me, mitigated in some degree the painfulness of her recollections. And so we all went down together to Balanæae. And on the following day we went to Paltus, and from that to Gabala; and on the next day we reached Laodicea. And, lo! before the gates of the city Nicetas and Aquila met us, and embracing us, brought us to our lodging. Now Peter, seeing that the city was beautiful and great, said: “It is worth our while to stay here for some days; for, generally speaking, a populous place is most capable of yielding us those whom we seek.” 1159 Nicetas and Aquila asked me who that strange woman was; and I said: “My mother, whom God, through my lord Peter, has granted me to recognise.”
Footnotes
300:1157[Comp. Recognitions, vii. 25. Here the narrative is somewhat fuller in detail.—R.]
300:1158Cotelerius conjectured σφαγέντα for σφαλέντα—“being slain on our journey.”
300:1159The first Epitome explains “those whom we seek” as those who are worthy to share in Christ or in Christ’s Gospel.
Chapter II.—Peter Relates to Nicetas and Aquila the History of Clement and His Family.
On my saying this, Peter gave them a summary account 1160 of all the incidents,—how, when they had gone on before, I Clement had explained to him my descent, the journey undertaken by my mother with her twin children on the false pretext of the dream; and furthermore, the journey undertaken by my father in search of her; and then how Peter himself, after hearing this, went into the island, met with the woman, saw her begging, and asked the reason of her so doing; and then ascertained who she was, and her mode of life, and the feigned dream, and the names of her children—that is, the name borne by me, who was left with my father, and the names of the twin children who travelled along with her, and who, she supposed, had perished in the deep.
Footnotes
300:1160[In Recognitions, vii. 26, 27, the recapitulation is more extended.—R.]
Chapter III.—Recognition of Nicetas and Aquila.
Now when this summary narrative had been given by Peter, Nicetas and Aquila in amazement said: “Is this indeed true, O Ruler and Lord of the universe, or is it a dream?” And Peter said: “Unless we are asleep, it certainly is true.” On this they waited for a little in deep meditation, and then said: “We are Faustinus and Faustinianus. From the commencement of your conversation we looked at each other, and conjectured much with regard to ourselves, whether what was said had reference to us or not; for we reflected that many coincidences take place in life. Wherefore we remained silent while our hearts beat fast. But when you came to the end of your narrative, we saw clearly 1161 that your statements referred to us, and then we avowed who we were.” And on saying this, bathed in tears, they rushed in to see their mother; and although they found her asleep, they were yet anxious to embrace her. But Peter forbade them, saying: “Let me bring you and present you to your mother, lest she should, in consequence of her great and sudden joy, lose her reason, as she is slumbering, and her spirit is held fast by sleep.”
Footnotes
300:1161The text is somewhat doubtful. We have given the meaning contained in the first Epitome.
Chapter IV.—The Mother Must Not Take Food with Her Son. The Reason Stated.
As soon as my mother had enough of sleep, she awoke, and Peter at once began first to talk to her of true piety, saying: “I wish you to know, O woman, the course of life involved in our religion. 1162 We worship one God, who made the world which you see; and we keep His law, which has for its chief injunctions to worship Him alone, and to hallow His name, and to honour our parents, and to be chaste, and to live piously. In addition to this, we do not live with all indiscriminately; nor do we take our food from the same table as Gentiles, inasmuch as we cannot eat along with them, because they live impurely. But when we have persuaded them to have true thoughts, and to follow a right course of action, and have baptized them with a thrice blessed invocation, then we dwell with them. For not even if it were our father, or mother, or wife, or child, or brother, or any other one having a claim by nature on our affection, can we venture to take our meals with him; for our religion compels us to make a distinction. Do not, therefore, regard it as an insult if your son does not take his food along with you, until you come to have the same opinions and adopt the same course of conduct as he follows.”
Footnotes
300:1162θρήσκεια.
Chapter V.—Mattidia Wishes to Be Baptized.
When she heard this, she said: “What, then, prevents me from being baptized this day? for before I saw you I turned away from the so-called gods, induced by the thought that, though I sacrificed much to them almost every day, they did not aid me in my necessities. And with regard to adultery, what need I say? for not even when I was rich was I betrayed into this sin by luxury, and the poverty which succeeded has been unable to force me into it, since I cling to my chastity as constituting the greatest beauty, 1163 on account of which I fell into so great distress. But I do not at all imagine that you, my lord Peter, are ignorant that the greatest temptation 1164 arises when everything looks bright. And therefore, if I was chaste in my prosperity, I do not in my despondency give myself up to pleasures. Yea, indeed, you are not to suppose that my soul has now been freed from distress, although it has received some measure of consolation by the recognition of Clement. For the gloom which I feel in consequence of the loss of my two children rushes in upon me, and throws its shadow to some extent over my joy; for I am grieved, not so much because they perished in the sea, but because they were destroyed, both soul and body, without possessing true 1165 piety towards God. Moreover, my husband, their father, as I have learned from Clement, went away in search of me and his sons, and for so many years has not been heard of; and, without doubt, he must have died. For the miserable man, loving me as he did in chastity, was fond of his children; and therefore the old man, deprived of all of us who were dear to him above everything else, died utterly broken-hearted.”
Footnotes
301:1163One ms. and the first Epitome read, “as being the greatest blessing.”
301:1164Lit., “desire.”
301:1165The Greek has, “apart from divine piety towards God.” As Wieseler remarks, the epithet “divine” is corrupt. The meaning may be, “without having known the proper mode of worshipping God.”
Chapter VI.—The Sons Reveal Themselves to the Mother.
The sons, on hearing their mother thus speak, could no longer, in obedience to the exhortation of Peter, restrain themselves, but rising up, they clasped her in their arms, showering down upon her tears and kisses. But she said: “What is the meaning of this?” And Peter answered: “Courageously summon up your spirits, O woman, that you may enjoy your children; for these are Faustinus and Faustinianus, your sons, who, you said, had perished in the deep. For how they are alive, after they had in your opinion died on that most disastrous night, and how one of them now bears the name of Nicetas, and the other that of Aquila, they will themselves be able to tell you; for we, as well as you, have yet to learn this.” When Peter thus spoke, my mother fainted away through her excessive joy, and was like to die. But when we had revived her she sat up, and coming to herself, she said: “Be so good, my darling children, as tell us what happened to you after that disastrous night.”
Chapter VII.—Nicetas Tells What Befell Him.
And Nicetas, who in future is to be called Faustinus, began to speak. “On that very night when, as you know, the ship went to pieces, we were taken up by some men, who did not fear to follow the profession of robbers on the deep. They placed us in a boat, and brought us along the coast, sometimes rowing and sometimes sending for provisions, and at length took us to Cæsarea Stratonis, 1166 and there tormented us by hunger, fear, and blows, that we might not recklessly disclose anything which they did not wish us to tell; and, moreover, changing our names, they succeeded in selling us. Now the woman who bought us was a proselyte of the Jews, an altogether worthy person, of the name of Justa. She adopted us as her own children, and zealously brought us up in all the learning of the Greeks. But we, becoming discreet with our years, were strongly attached to her religion, and we paid good heed to our culture, in order that, disputing with the other nations, we might be able to convince them of their error. We also made an accurate study of the doctrines of the philosophers, especially the most atheistic,—I mean those of Epicurus and Pyrrho,—in order that we might be the better able to refute them. 1167
Footnotes
301:1166This clause, literally translated, is, “and sometimes impelling it with oars, they brought us along the land; and sometimes sending for provisions, they conveyed us to Cæsarea Stratonis.” The Latin translator renders “to land,” not “along the land.” The passage assumes a different form in the Recognitions, the first Epitome, and the second Epitome; and there is, no doubt, some corruption in the text. The text has δακρύοντας, which makes no sense. We have adopted the rendering given in the Recognitions. Various attempts have been made to amend the word.
301:1167[Comp. Recognitions, viii. 7, where the studies of the brothers are more fully indicated, as a preface to the discussions in which they appear as disputants.—R.]
Chapter VIII.—Nicetas Like to Be Deceived by Simon Magus.
“We were brought up along with one Simon, a magician; and in consequence of our friendly intercourse with him, we were in danger of being led astray. Now there is a report in regard to some man, that, when he appears, the mass of those who have been pious are to live free from death and pain in his kingdom. This matter, however, mother, will be explained more fully at the proper time. But when we were going to be led astray by Simon, a friend of our lord Peter, by name Zacchæus, came to us and warned us not to be led astray by the magician; and when Peter came, he brought us to him that he might give us full information, and convince us in regard to those matters that related to piety. Wherefore we beseech you, mother, to partake of those blessings which have been vouchsafed to us, that we may unite around the same table! 1168 This, then, is the reason, mother, why you thought we were dead. On that disastrous night we had been taken up in the sea by pirates, but you supposed that we had perished.”
Footnotes
302:1168Lit., “that we may be able to partake of common salt and table.”
Chapter IX.—The Mother Begs Baptism for Herself and Her Hostess.
When Faustinus had said this, our mother fell down at Peter’s feet, begging and entreating him to send for her and her hostess, and baptize them immediately, in order that, says she, not a single day may pass after the recovery of my children, without my taking food with them. When we united with our mother in making the same request, Peter said: “What can you imagine? Am I alone heartless, so as not to wish that you should take your meals with your mother, baptizing her this very day? But yet it is incumbent on her to fast one day before she be baptized. And it is only one day, because, in her simplicity, she said something in her own behalf, which I looked on as a sufficient indication of her faith; otherwise, her purification must have lasted many days.”
Chapter X.—Mattidia Values Baptism Aright.
And I said: “Tell us what it was that she said which made her faith manifest.” And Peter, said: “Her request that her hostess and benefactress should be baptized along with her. For she would not have besought this to be granted to her whom she loves, had she not herself first felt that baptism was a great gift. And for this reason I condemn many that, after being baptized, and asserting that they have faith, they yet do nothing worthy of faith; nor do they urge those whom they love—I mean their wives, or sons, or friends—to be baptized. 1169 For if they had believed that God grants eternal life with good works on the acceptance of baptism, 1170 they without delay would urge those whom they loved to be baptized. But some one of you will say, ‘They do love them, and care for them.’ That is nonsense. For do they not, most assuredly, when they see them sick, or led away along the road that ends in death, or enduring any other trial, lament over them and pity them? So, if they believed that eternal fire awaits those who worship not God, they would not cease admonishing them, or being in deep distress for them as unbelievers, if they saw them disobedient, being fully assured that punishment awaits them. But now I shall send for the hostess, and question her as to whether she deliberately accepts the law which is proclaimed through us; 1171 and so, according to her state of mind, shall we do what ought to be done.
Footnotes
302:1169Lit., “to this.”
302:1170ἐπὶ τῷ βαπτίσματι; lit., “on the condition of baptism.”
302:1171Lit., “the law which is by means of us.” But the Epitomes, and a various reading in Cotelerius, give “our law.”
Chapter XI.—Mattidia Has Unintentionally Fasted One Day.
“But since your mother has real confidence in the efficacy of baptism, 1172 let her fast at least one day before her baptism.” But she swore: “During the two past days, while I related to the woman 1173 all the events connected with the recognition, I could not, in consequence of my excessive joy, partake of food: only yesterday I took a little water.” Peter’s wife bore testimony to her statement with an oath, saying: “In truth she did not taste anything.” And Aquila, who must rather be called Faustinianus 1174 in future, said: “There is nothing, therefore, to prevent her being baptized.” And Peter, smiling, replied: “But that is not a baptismal fast which has not taken place on account of the baptism itself.” And Faustinus answered: “Perhaps God, not wishing to separate our mother a single day after our recognition from our table, has arranged beforehand the fast. For as she was chaste in the times of her ignorance, doing what the true religion inculcated, 1175 so even now perhaps God has arranged that she should fast one day before for the sake of the true baptism, that, from the first day of her recognising us, she might take her meals along with us.”
Footnotes
302:1172Lit., “since your mother is faithfully disposed in regard to baptism.”
302:1173The second Epitome makes her the wife of Peter: a various reading mentions also her hostess.
302:1174Dressel strangely prefers the reading “Faustinus.”
302:1175Lit., “doing what was becoming to the truth.”
Chapter XII.—The Difficulty Solved.
And Peter said: “Let not wickedness have dominion over us, finding a pretext in Providence and your affection for your mother; but rather abide this day in your fast, and I shall join you in it, and tomorrow she will be baptized. And, besides, this hour of the day is not suitable for baptism.” Then we all agreed that it should be so.
Chapter XIII.—Peter on Chastity.
That same evening we all enjoyed the benefit of Peter’s instruction. Taking occasion by what had happened to our mother, he showed us how the results of chastity are good, while those of adultery are disastrous, and naturally bring destruction on the whole race, if not speedily, at all events slowly. 1176 “And to such an extent,” he says, “do deeds of chastity please God, that in this life He bestows some small favour on account of it, even on those who are in error; for salvation in the other world is granted only to those who have been baptized on account of their trust 1177 in Him, and who act chastely and righteously. This ye yourselves have seen in the case of your mother, that the results of chastity are in the end good. For perhaps she would have been cut off if she had committed adultery; but God took pity on her for having behaved chastely, rescued her from the death that threatened her, and restored to her her lost children.
Footnotes
303:1176[This detailed discourse is peculiar to the Homilies. In Recognitions, vii. 37, 38, there is, however, a briefer statement on the same topic.—R.]
303:1177Lit., “hope.”
Chapter XIV.—Peter’s Speech Continued.
“But some one will say, ‘How many have perished on account of chastity!’ Yes; but it was because they did not perceive the danger. For the woman who perceives that she is in love with any one, or is beloved by any one, should immediately shun all association with him as she would shun a blazing fire or a mad dog. And this is exactly what your mother did, for she really loved chastity as a blessing: wherefore she was preserved, and, along with you, obtained the full knowledge of the everlasting kingdom. The woman who wishes to be chaste, ought to know that she is envied by wickedness, and that because of love many lie in wait for her. If, then, she remain holy through a stedfast persistence in chastity, she will gain the victory over all temptations, and be saved; whereas, even if she were to do all that is right, and yet should once commit the sin of adultery, she must be punished, as said the prophet.
Chapter XV.—Peter’s Speech Continued.
“The chaste wife doing the will of God, is a good reminiscence of His first creation; for God, being one, created one woman for one man. She is also still more chaste if she does not forget her own creation, and has future punishment before her eyes, and is not ignorant of the loss of eternal blessings. The chaste woman takes pleasure in those who wish to be saved, and is a pious example to the pious, for she is the model of a good life. She who wishes to be chaste, cuts off all occasions for slander; but if she be slandered as by an enemy, though affording him no pretext, she is blessed and avenged by God. The chaste woman longs for God, loves God, pleases God, glorifies God; and to men she affords no occasion for slander. The chaste woman perfumes the Church with her good reputation, and glorifies it by her piety. She is, moreover, the praise of her teachers, and a helper to them in their chastity. 1178
Footnotes
303:1178The Greek is αὐτοῖς σωφρονοῦσι. The Latin translator and Lehmann (Die Clementinischen Schriften, Gotha, 1869) render, “to those who are chaste, i.e., love or practice chastity,” as if the reading were τοῖς σωφρονοῦσι.
Chapter XVI.—Peter’s Speech Continued.
“The chaste woman is adorned with the Son of God as with a bridegroom. She is clothed with holy light. Her beauty lies in a well-regulated soul; and she is fragrant with ointment, even with a good reputation. She is arrayed in beautiful vesture, even in modesty. She wears about her precious pearls, even chaste words. And she is radiant, for 1179 her mind has been brilliantly lighted up. Onto a beautiful mirror does she look, for she looks into God. Beautiful cosmetics 1180 does she use, namely, the fear of God, with which she admonishes her soul. Beautiful is the woman not because she has chains of gold on her, 1181 but because she has been set free from transient lusts. The chaste woman is greatly desired by the great King; 1182 she has been wooed, watched, and loved by Him. The chaste woman does not furnish occasions for being desired, except by her own husband. The chaste woman is grieved when she is desired by another. The chaste woman loves her husband from the heart, embraces, soothes, and pleases him, acts the slave to him, and is obedient to him in all things, except when she would be disobedient to God. For she who obeys God is without the aid of watchmen chaste in soul and pure in body.
Footnotes
303:1179Lit., “when.”
303:1180κόσμῳ—properly ornaments; but here a peculiar meaning is evidently required.
303:1181Lit., “as being chained with gold.”
303:1182Ps. xlv. 11.
Chapter XVII.—Peter’s Speech Continued.
“Foolish, therefore, is every husband who separates his wife from the fear of God; for she who does not fear God is not afraid of her husband. If she fear not God, who sees what is invisible, how will she be chaste in her unseen choice? 1183 And how will she be chaste, who does not come to the assembly to hear chaste-making words? And how could she obtain admonition? And how will she be chaste without watchmen, if she be not informed in regard to the coming judgement of God, and if she be not fully assured that eternal punishment is the penalty for the slight pleasure? Wherefore, on the other hand, compel her even against her will always to come to hear the chaste-making word, yea, coax her to do so.
Footnotes
303:1183“In her unseen choice” means, in what course of conduct she really prefers in her heart. This reading occurs in one ms.; in the other ms. it is corrupt. Schwegler amended it into, How shall she be chaste towards him who does not see what is invisible?” and the emendation is adopted by Dressel.
Chapter XVIII.—Peter’s Speech Continued.
“Much better is it if you will take her by the hand and come, in order that you yourself may become chaste; for you will desire to become chaste, that you may experience the full fruition of a holy marriage, and you will not scruple, if you desire it, to become a father, 1184 to love your own children, and to be loved by your own children. He who wishes to have a chaste wife is also himself chaste, gives her what is due to a wife, takes his meals with her, keeps company with her, goes with her to the word that makes chaste, does not grieve her, does not rashly quarrel with her, does not make himself hateful to her, furnishes her with all the good things he can, and when he has them not, he makes up the deficiency by caresses. The chaste wife does not expect to be caressed, recognises her husband as her lord, bears his poverty when he is poor, is hungry with him when he is hungry, travels with him when he travels, consoles him when he is grieved, and if she have a large 1185 dowry, is subject to him as if she had nothing at all. But if the husband have a poor wife, let him reckon her chastity a great dowry. The chaste wife is temperate in her eating and drinking, in order that the weariness of the body, thus pampered, may not drag the soul down to unlawful desires. Moreover, she never assuredly remains alone with young men, and she suspects 1186 the old; she turns away from disorderly laughter, gives herself up to God alone; she is not led astray; she delights in listening to holy words, but turns away from those which are not spoken to produce chastity.
Footnotes
304:1184There seems to be some corruption in this clause. Literally, it is, “and you will not scruple, if you love, I mean, to become a father.”
304:1185Lit., “larger” than usual.
304:1186ὑποπτεύει. The Latin translator and Lehmann render “respects” or “reveres.”
Chapter XIX.—Peter’s Speech Ended.
“God is my witness: one adultery is as bad as many murders; and what is terrible in it is this, that the fearfulness and impiety of its murders are not seen. For, when blood is shed, the dead body remains lying, and all are struck by the terrible nature of the occurrence. But the murders of the soul caused by adultery, though they are more frightful, yet, since they are not seen by men, do not make the daring a whit less eager in their impulse. Know, O man, whose breath it is that thou hast to keep thee in life, and thou shalt not wish that it be polluted. By adultery alone is the breath of God polluted. And therefore it drags him who has polluted it into the fire; for it hastens to deliver up its insulter to everlasting punishment.”
Chapter XX.—Peter Addresses Mattidia.
While Peter was saying this, he saw the good and chaste Mattidia weeping for joy; but thinking that she was grieved at having suffered so much in past times, he said: 1187 “Take courage, O woman; for while many have suffered many evils on account of adultery, you have suffered on account of chastity, and therefore you did not die. But if you had died, your soul would have been saved. You left your native city of Rome on account of chastity, but through it you found the truth, the diadem of the eternal kingdom. You underwent danger in the deep, but you did not die; and even if you had died, the deep itself would have proved to you, dying on account of chastity, a baptism for the salvation of your soul. You were deprived of your children for a little; but these, the true offspring of your husband, have been found in better circumstances. When starving, you begged for food, but you did not defile your body by fornication. You exposed your body to torture, but you saved your soul; you fled from the adulterer, that you might not defile the couch of your husband: but, on account of your chastity, God, who knows your flight, will fill up the place of your husband. Grieved and left desolate, you were for a short time deprived of husband and children, but all these you must have been deprived of, some time or other, by death, the preordained lot of man. But better is it that you were willingly deprived of them on account of chastity, than that you should have perished unwillingly after a time, simply on account of sins.
Footnotes
304:1187[Something similar to chaps. 20, 21, occurs in Recognitions, vii. 38, addressed to the sons of Mattidia after her baptism. But this is so much fuller.—R.]
Chapter XXI.—The Same Subject Continued.
“Much better is it, then, that your first circumstances should be distressing. For when this is the case, they do not so deeply grieve you, because you hope that they will pass away, and they yield joy though the expectation of better circumstances. But, above all, I wish you to know how much chastity is pleasing to God. The chaste woman is God’s choice, God’s good pleasure, God’s glory, God’s child. So great a blessing is chastity, 1188 that if there had not been a law that not even a righteous person should enter into the kingdom of God unbaptized, perhaps even the erring Gentiles might have been saved solely on account of chastity. Wherefore I am exceedingly sorry for those erring ones who are chaste because they shrink from baptism—thus choosing to be chaste without good hope. Wherefore they are not saved; for the decree of God is clearly set down, that an unbaptized person cannot enter into His kingdom.” When he said this, and much more, we turned to sleep.
Footnotes
304:1188We have adopted an emendation of Wieseler’s. The emendation is questionable; but the sense is the best that can be got out of the words.
Homily XIV.
Chapter I.—Mattidia is Baptized in the Sea.
Much earlier than usual Peter awoke, and came to us, and awaking us, said: “Let Faustinus and Faustinianus, along with Clement and the household, accompany me, that we may go to some sheltered spot by the sea, and there be able to baptize her without attracting observation.” Accordingly, when we had come to the sea-shore, he baptized her between some rocks, which supplied a place at once free from wind and dust. 1189 But we brothers, along with our brother and some others, retired because of the women and bathed, and coming again to the women, we took them along with us, and thus we went to a secret place and prayed. Then Peter, on account of the multitude, sent the women on before, ordering them to go to their lodging by another way, and he permitted us alone of the men to accompany our mother and the rest of the women. 1190 We went then to our lodging, and while waiting for Peter’s arrival, we conversed with each other. Peter came several hours after, and breaking the bread for the Eucharist, 1191 and putting salt upon it, he gave it first to our mother, and, after her, to us her sons. And thus we took food along with her and blessed God.
Footnotes
305:1189Lit., “tranquil and clean.” [The baptism is narrated in Recognitions, vii. 38.—R.]
305:1190We have adopted an emendation of Schwegler’s. The mss. read either “these” or “the same” for “the rest of.”
305:1191The words “for the Eucharist” might be translated “after thanksgiving.” But it is much the same which, for the Eucharist is plainly meant. The Epitomes have it: “taking the bread, giving thanks, blessing, and consecrating it, he gave it; ” but no mention is made of salt. [The details here are more specific than in Recognitions, vii. 38. [The mention of “salt” is peculiar. Compare “the salt” named as one of the “seven witnesses” in the baptismal form of the Elkesaites, Hippolytus, Ante-Nicene Fathers, v. pp. 132, 133.—R.]
Chapter II.—The Reason of Peter’s Lateness.
Then, 1192 at length, Peter seeing that the multitude had entered, sat down, and bidding us sit down beside him, he related first of all why he had sent us on before him after the baptism, and why he himself had been late in returning. 1193 He said that the following was the reason: “At the time that you came up,” 1194 he says, “an old man, a workman, entered along with you, concealing himself out of curiosity. He had watched us before, as he himself afterwards confessed, in order to see what we were doing when we entered into the sheltered place, and then he came out secretly and followed us. And coming up to me at a convenient place, and addressing me, he said, ‘For a long time I have been following you and wishing to talk with you, but I was afraid that you might be angry with me, as if I were instigated by curiosity; but now I shall tell you, if you please, what I think is the truth.’ And I replied, ‘Tell us what you think is good, and we shall approve your conduct, even should what you say not be really good, since with a good purpose you have been anxious to state what you deem to be good.’
Footnotes
305:1192[For the extensive variations in the plan of the two narratives from this point to the end, see footnote on Recognitions, viii. 1. In the Recognitions the family of Clement are brought into greater prominence as disputants; in the Homilies Simon Magus, and Peter’s discourses against him, are the main features; both, however, preserve the dramatic element of the re-united family, though the details are given differently in the two narratives.—R.]
305:1193[The old man is introduced at once in Recognitions, viii. 1, and the subsequent discussion takes place in the presence of Clement and many others.—R.]
305:1194We have adopted an emendation of Wieseler’s. The text has, “at the time that you went away.”
Chapter III.—The Old Man Does Not Believe in God or Providence.
“The old man began to speak as follows: ‘When I saw you after you had bathed in the sea retire into the secret place, I went up and secretly watched what might be your object in entering into a secret place, and when I saw you pray, I retired; 1195 but taking pity on you, I waited that I might speak with you when you came out, and prevail on you not to be led astray. For there is neither God nor providence; but all things are subject to Genesis. 1196 Of this I am fully assured in consequence of what I have myself endured, having for a long time made a careful study of the science. 1197 Do not therefore be deceived, my child. For whether you pray or not, you must endure what is assigned to you by Genesis. For if prayers could have done anything or any good, I myself should now be in better circumstances. And now, unless my needy garments mislead you, you will not refuse to believe what I say. I was once in affluent circumstances; I sacrificed much to the gods, I gave liberally to the needy; and yet, though I prayed and acted piously, I was not able to escape my destiny.’ And I said: ‘What are the calamities you have endured?’ And he answered: ‘I need not tell you now; perhaps at the end you shall learn who I am, and who are my parents, and into what straitened circumstances I have fallen. But at present I wish you to become fully assured that everything is subject to Genesis.’
Footnotes
305:1195Wieseler thinks that the reading should be: “I did not retire.”
305:1196Genesis is destiny determined by the stars which rule at each man’s birth. [Comp. iv. 12. In Recognitions, viii. 2, the long discussion with the old man begins in the same way.—R.]
305:1197μάθημα, mathematical science specially, which was closely connected with astrology. [Comp. Recognitions, x. 11–12.—R.]
Chapter IV.—Peter’s Arguments Against Genesis.
“And I said: ‘If all things are subject to Genesis, and you are fully convinced that this is the case, your thoughts and advice are contrary to your own opinion. 1198 For if it is impossible even to think in opposition to Genesis, why do you toil in vain, advising me to do what cannot be done? Yea, moreover, even if Genesis subsists, do not make haste to prevail on me not to worship Him who is also Lord of the stars, by whose wish that a thing should not take place, that thing becomes an impossibility. For always that which is subject must obey that which rules. As far, however, as the worship of the common gods is concerned, that is superfluous, if Genesis has sway. For neither does anything happen contrary to what seems good to fate, nor are they themselves able to do anything, since they are subject to their own universal Genesis. If Genesis exists, there is this objection to it, that that which is not first has the rule; or, in other words, the uncreated cannot be subject, for the uncreated, as being uncreated, has nothing that is older than itself.’ 1199
Footnotes
306:1198Lit., “thinking you counsel what is contrary to yourself.”
306:1199The argument here is obscure. Probably what is intended is as follows: Genesis means origination, coming into being. Origination cannot be the ruling power, for there must be something unoriginated which has given rise to the origination. The origination, therefore, as not being first, cannot have sway, and it must itself be subject to that which is unoriginated.
Chapter V.—Practical Refutation of Genesis.
“While we were thus talking, a great multitude gathered round us. And then I looked to the multitude, and said: ‘I and my tribe have had handed down to us from our ancestors the worship of God, and we have a commandment to give no heed to Genesis, I mean to the science of astrology; 1200 and therefore I gave no attention to it. For this reason I have no skill in astrology, but I shall state that in which I have skill. Since I am unable to refute Genesis by an appeal to the science which relates to Genesis, I wish to prove in another way that the affairs of this world are managed by a providence, and that each one will receive reward or punishment according to his actions. Whether he shall do so now or hereafter, is a matter of no consequence to me; all I affirm is, that each one without doubt will reap the fruit of his deeds. The proof that there is no Genesis is this. If any one of you present has been deprived of eyes, or has his hand maimed, or his foot lame, or some other part of the body wrong, and if it is utterly incurable, and entirely beyond the range of the medical profession,—a case, indeed, which not even the astrologers profess to cure, for no such cure has taken place within the lapse of a vast period,—yet I praying to God will cure it, 1201 although 1202 it could never have been set right by Genesis. 1203 Since this is so, do not they sin who blaspheme the God that fashioned all things?’ And the old man answered: ‘Is it then blasphemy to say that all things are subject to Genesis?’ And I replied: ‘Most certainly it is. For if all the sins of men, and all their acts of impiety and licentiousness, owe their origin to the stars, and if the stars have been appointed by God to do this work, so as to be the efficient causes of all evils, then the sins of all are traced up to Him who placed Genesis 1204 in the stars.’
Footnotes
306:1200[On the error of astrology compare the full discussion in Recognitions, ix. 12, x. 7–12.—R.]
306:1201We have adopted the reading given in the two Epitomes.
306:1202Lit., “when.”
306:1203[This method of proof, by appeal to the supernatural power of the Apostle, is peculiar to the Homilies. In the Recognitions, ix. 30, an argument is made by Clement, who appeals to the power of the true Prophet.—R.]
306:1204That is, the power of origination.
Chapter VI.—The Old Man Opposes His Personal Experience to the Argument of Peter.
“And the old man answered: 1205 ‘You have spoken truly, 1206 and yet, notwithstanding all your incomparable demonstration, I am prevented from yielding assent by my own personal knowledge. For I was an astrologer, and dwelt first at Rome; and then forming a friendship with one who was of the family of Cæsar, I ascertained accurately the genesis of himself and his wife. And tracing their history, I find all the deeds actually accomplished in exact accordance with their genesis, and therefore I cannot yield to your argument. For the arrangement 1207 of her genesis was that which makes women commit adultery, fall in love with their own slaves, and perish abroad in the water. And this actually took place; for she fell in love with her own slave, and not being able to bear the reproach, she fled with him, hurried to a foreign land, shared his bed, and perished in the sea.’
Footnotes
306:1205[With chaps. 6–9, there is a general correspondence in Recognitions, ix. 32–37. The arrangement is quite different. The old man’s representation, that the story he tells is that of a friend, is peculiar to the Homilies.—R.]
306:1206One ms. adds “greatly,” and an Epitome “great things.”
306:1207That is, the position of the stars at her birth.
Chapter VII.—The Old Man Tells His Story.
“And I answered: ‘How then do you know that she who fled and took up her residence in a foreign land married the slave, and marrying him died?’ And the old man said: ‘I am quite sure that this is true, not indeed that she married him, for I did not know even that she fell in love with him; but after her departure, a brother of her husband’s told me the whole story of her passion, and how he acted as an honourable man, and did not, as being his brother, wish to pollute his couch, and how she the wretched woman (for she is not blameable, inasmuch as she was compelled to do and suffer all this in consequence of Genesis) longed for him, and yet stood in awe of him and his reproaches, and how she devised a dream, whether true or false I cannot tell; for he stated that she said, “Some one in a vision stood by me, and ordered me to leave the city of the Romans immediately with my children.” But her husband being anxious that she should be saved with his sons, sent them immediately to Athens for their education, accompanied by their mother and slaves, while he kept the third and youngest son with himself, for he who gave the warning in the dream permitted this son to remain with his father. And when a long time had elapsed, during which 1208 he received no letters from her, he himself sent frequently to Athens, and at length took me, as the truest of all his friends, and went in search of her. And much did I exert myself along with him in the course of our travels with all eagerness; for I remembered that, in the old times of his prosperity, he had given me a share of all he had and loved me above all his friends. At length we set sail from Rome itself, and so we arrived in these parts of Syria, and we landed at Seleucia, and not many days after we had landed he died of a broken heart. But I came here, and have procured my livelihood from that day till this by the work of my hands.’
Footnotes
307:1208We have inserted ὡς from the Epitomes.
Chapter VIII.—The Old Man Gives Information in Regard to Faustus the Father of Clement.
“When the old man had thus spoken, I knew from what he said that the old man who he stated had died, was no other than your father. I did not wish, however, to communicate your circumstances to him until I should confer with you. But I ascertained where his lodging was, and I pointed out mine to him; and to make sure that my conjecture was right, I put this one question to him: ‘What was the name of the old man?’ And he said, ‘Faustus.’ ‘And what were the names of his twin sons?’ And he answered, ‘Faustinus and Faustinianus.’ ‘What was the name of the third son?’ He said, ‘Clement.’ ‘What was their mother’s name?’ He said, ‘Mattidia.’ Accordingly, from compassion, I shed tears along with him, and, dismissing the multitudes, I came to you, in order that I might take counsel with you after we had partaken of food 1209 together. But I did not wish to disclose the matter to you before we had partaken of food, lest perchance you should be overcome by sorrow, and continue sad on the day of baptism, when even angels rejoice.” At these statements of Peter we all fell a weeping along with our mother. But he beholding us in tears, said: “Now let each one of you, through fear of God, bear bravely what has been said: for certainly it was not to-day that your father died, but long ago, as you conjecturing said.”
Footnotes
307:1209Lit., “of salt.”
Chapter IX.—Faustus Himself Appears.
When Peter said this, our mother could no longer endure it, but cried out, “Alas! my husband! loving us, you died by your own decision, 1210 while we are still alive, see the light, and have just partaken of food.” This one scream had not yet ceased, when, lo! the old man came in, and at the same time wishing to inquire into the cause of the cry, he looked on the woman and said, “What does this mean? Whom do I see?” And going up to her, and looking at her, and being looked at more carefully, he embraced her. But they were like to die through the sudden joy, and wishing to speak to each other, they could not get the power in consequence of their unsatisfied joy, for they were seized with speechlessness. But not long after, our mother said to him: “I now have you, Faustus, in every way the dearest being to me. How then are you alive, when we heard a short time ago that you were dead? But these are our sons, Faustinus, Faustinianus, and Clement.” And when she said this, we all three fell on him, and kissed him, and in rather an indistinct way we recalled his form to our memory. 1211
Footnotes
307:1210Lit., “you died by a judgment;” but it is thought that κρίσει is corrupt.
307:1211[In the Recognitions the old man is not recognised until long discussions have been held; see book ix. 35, 37. Hints of the relationship are, however, given in advance.—R.]
Chapter X.—Faustus Explains His Narrative to Peter.
Peter seeing this, said: “Are you Faustus, the husband of this woman, and the father of her children?” And he said: “I am.” And Peter said: “How, then, did you relate to me your own history as if it were another’s; telling me of your toils, and sorrow, and burial?” And our father answered: “Being of the family of Cæsar, and not wishing to be discovered, I devised the narrative in another’s name, in order that it might not be perceived who I was. For I knew that, if I were recognised, the governors in the place would learn this, and recall me to gratify Cæsar, and would bestow upon me that former prosperity to which I had formerly bidden adieu with all the resolution I could summon. For I could not give myself up to a luxurious life when I had pronounced the strongest condemnation on myself, because I believed that I had been the cause of death to those who were loved by me.” 1212
Footnotes
308:1212Lit., “Having judged the greatest things in regard to those who were loved by me, as having died.” The text is doubtful; for the first Epitome has something quite different.
Chapter XI.—Discussion on Genesis.
And Peter said: “You did this according to your resolution. But in regard to Genesis, were you merely playing a part when you affirmed it, or were you in earnest in asserting that it existed?” Our father said: “I will not speak falsely to you. I was in earnest when I maintained that Genesis existed. For I am not uninitiated in the science; on the contrary, I associated with one who is the best of the astrologers, an Egyptian of the name of Annubion, who became my friend in the commencement of my travels, and disclosed to me the death of my wife and children.” 1213 And Peter said: “Are you not now convinced by facts, that the doctrine of Genesis has no firm foundation?” And my father answered: “I must lay before you all the ideas that occur to my mind, that listening to them I may understand your refutation of them. 1214 I know, indeed, that astrologers both make many mistakes, and frequently speak the truth. I suspect, therefore, that they speak the truth so far as they are accurately acquainted with the science, and that their mistakes are the result of ignorance; so that I conjecture that the science has a firm foundation, but that the astrologers themselves speak what is false solely on account of ignorance, because they cannot know all things with absolute 1215 accuracy.” And Peter answered: “Consider 1216 whether their speaking of the truth is not accidental, and whether they do not make their declarations without knowing the matters accurately. For it must by all means happen that, when many prophecies are uttered, some of them should come true.” And the old man said: “How, then, is it possible to be fully convinced of this, whether the science of Genesis has a sure foundation or not?”
Footnotes
308:1213[Comp. Homily IV. 6. Annubion and Appion are not introduced in the Recognitions until book x. 52.—R.]
308:1214Here mss. and Epitomes differ in their readings. The text adopted seems a combination of two ideas: “that you may listen and refute them, and that I may thus learn the truth.”
308:1215We have adopted the reading of Codex O, πάντως. The other ms. reads, “that all cannot know all things accurately.”
308:1216The mss. read ἄπεχε, “hold back.” The reading of the text is in an Epitome.
Chapter XII.—Clement Undertakes the Discussion.
When both were silent, I said: “Since I know accurately the science, but our lord and our father are not in this condition, I should like if Annubion himself were here, to have a discussion with him in the presence of my father. For thus would the matter be able to become public, when one practically acquainted with the subject has held the discussion with one equally informed.” 1217 And our father answered: “Where, then, is it possible to fall in with Annubion?” And Peter said: “In Antioch, for I learn that Simon Magus is there, whose inseparable companion Annubion is. When, then, we go there, if we come upon them, the discussion can take place.” And so, when we had discussed many subjects, and rejoiced at the recognition and given thanks to God, evening came down upon us, and we turned to sleep.
Footnotes
308:1217Lit., “when artist has had discussion with fellow-artist.”
Homily XV.
Chapter I.—Peter Wishes to Convert Faustus.
At break of day our father, with our mother and his three sons, entered the place where Peter was, and accosting him, sat down. Then we also did the same at his request; and Peter looking at our father, said: 1218 “I am anxious that you should become of the same mind as your wife and children, in order that here you may live along with them, and in the other world, 1219 after the separation of the soul from the body, you will continue to be with them free from sorrow. For does it not grieve you exceedingly that you should not associate with each other?” And my father said: “Most assuredly.” And Peter said: “If, then, separation from each other here gives you pain, and if without doubt the penalty awaits you that after death you should not be with each other, how much greater will your grief be that you, a wise man, should be separated from your own family on account of your opinions? They too, must 1220 feel the more distressed from the consciousness that eternal punishment awaits you because you entertain different opinions from theirs, and deny the established truth.” 1221
Footnotes
308:1218[In Recognitions, x. 1, after the father becomes known, the Apostle is represented as proposing delay in the attempt to convert him.—R.]
308:1219Lit., “there.”
309:1220We have inserted a δεῖ, probably omitted on account of the previous δέ.
309:1221The words are peculiar. Lit., “eternal punishment awaits you thinking other things, through denial of the fixed dogma” (ῥητοῦ δόγματος). The Latin translator gives: “ob veri dogmatis negationem.”
Chapter II.—Reason for Listening to Peter’s Arguments.
Our father said: “But it is not the case, my very dear friend, that souls are punished in Hades, for the soul is dissolved into air as soon as it leaves the body.” And Peter said: “Until we convince you in regard to this point, answer me, does it not appear to you that you are not grieved as having no faith in a future punishment, but they who have full faith in it must be vexed in regard to you?” And our father said: “You speak sense.” And Peter said: “Why, then, will you not free them from the greatest grief they can have in regard to you by agreeing to their religion, not, I mean, through dread, but through kindly feeling, listening and judging about what is said by me, whether it be so or not? and if the truth is as we state it, then here you will enjoy life with those who are dearest to you, and in the other world you will have rest with them; but if, in examining the arguments, you show that what is stated by us is a fictitious story, 1222 you will thus be doing good service, for you will have your friends on your side, and you will put an end to their leaning upon false hopes, and you will free them from false fears.”
Footnotes
309:1222μῦθόν τινα ψευδῆ.
Chapter III.—Obstacles to Faith.
And our father said: “There is evidently much reason in what you say.” And Peter said: “What is it, then, that prevents you from coming to our faith? Tell me, that we may begin our discussion with it. For many are the hindrances. The faithful are hindered by occupation with merchandise, or public business, or the cultivation of the soil, or cares, and such like; the unbelievers, of whom you also are one, are hindered by ideas such as that the gods, which do not exist, really exist, or that all things are subject to Genesis, or chance, 1223 or that souls are mortal, or that our doctrines are false because there is no providence.
Footnotes
309:1223Properly, self-action.
Chapter IV.—Providence Seen in the Events of the Life of Faustus and His Family.
“But I maintain, from what has happened to you, 1224 that all things are managed by the providence of God, and that your separation from your family for so many years was providential; 1225 for since, if they had been with you, they perhaps would not have listened to the doctrines of the true religion, it was arranged that your children should travel with their mother, should be shipwrecked, should be supposed to have perished, and should be sold; 1226 moreover, that they should be educated in the learning of the Greeks, especially in the atheistic doctrines, in order that, as being acquainted with them, they might be the better able to refute them; and in addition to this, that they should become attached to the true religion, and be enabled to be united with me, so as to help me in my preaching; furthermore, that their brother Clement should meet in the same place, and that thus his mother should be recognised, and through her cure 1227 should be fully convinced of the right worship of God; 1228 that after no long interval the twins should recognise and be recognised, and the other day should fall in with you, and that you should receive back your own. I do not think, then, that such a speedy filling in of circumstances, coming as it were from all quarters, so as to accomplish one design, could have happened without the direction of Providence.”
Footnotes
309:1224[The recapitulation of Peter in Recognitions, ix. 26, is in explanation to the sons, and not for a doctrinal purpose.—R.]
309:1225We have adopted a reading suggested by the second Epitome.
309:1226The word ἀπρασίαι is corrupt. We have adopted the emendation πρᾶσις. The word is not given in the ms. O, nor in the Epitomes.
309:1227ὑπὸ θεραπείας, which Cotelerius translates recuperata sanitate.
309:1228Lit., “convinced of the Godhead.” “Godhead” is omitted in the Epitomes.
Chapter V.—Difference Between the True Religion and Philosophy.
And our father began to say: “Do not suppose, my dearest Peter, that I am not thinking of the doctrines preached by you. I was thinking of them. But during the past night, when Clement urged me earnestly to give in my adhesion to the truth preached by you, I at last answered, ‘Why should I? for what new commandment can any one give more than what the ancients urged us to obey?’ And he, with a gentle smile, said, ‘There is a great difference, father, between the doctrines of the true religion and those of philosophy; 1229 for the true religion receives its proof from prophecy, while philosophy, furnishing us with beautiful sentences, seems to present its proofs from conjecture.’ On saying this, he took an instance, and set before us the doctrine of philanthropy, 1230 which you had explained to him, 1231 which rather appeared to me to be very unjust, and I shall tell you how. He alleged that it was right to present to him who strikes you on the one cheek the other 1232 also, and to give to him who takes away your cloak your tunic also, and to go two miles with him who compels you to go one, and such like.” 1233
Footnotes
309:1229[Compare the fuller statement in Recognitions, viii. 61; also Recognitions, x. 48–51.—R.]
310:1230Or “love of man” in all its phases—kindliness, gentleness, humanity, etc.
310:1231Hom. XII. 25 ff.
310:1232Matt. 5:39, Luke 6:29. The writer of the Homilies changes the word χιτῶνα, “tunic,” of the New Testament into μαφόριον, which Suicer describes “a covering for the head, neck, and shoulders, used by women.” Wieseler is in doubt whether the writer of the Homilies uses μαφόριον as equivalent to χιτῶνα, or whether he intentionally changed the word, for the person who lost both cloak and tunic would be naked altogether; and this, the writer may have imagined, Christ would not have commanded.
310:1233[The larger part of the discussion in chaps. 5–11 is peculiar to the Homilies. There is little matter in it found in the longer arguments of Recognitions.—R.]
Chapter VI.—The Love of Man.
And Peter answered: “You have deemed unjust what is most just. If you are inclined, will you listen to me?” And my father said: “With all my heart.” And Peter said: “What is your opinion? Suppose that there were two kings, enemies to each other, and having their countries cut off from each other; and suppose that some one of the subjects of one of them were to be caught in the country of the other, and to incur the penalty of death on this account: now if he were let off from the punishment by receiving a blow instead of death, is it not plain that he who let him off is a lover of man?” And our father said: “Most certainly.” And Peter said: “Now suppose that this same person were to steal from some one something belonging to him or to another; and if when caught he were to pay double, instead of suffering the punishment that was due to him, namely, paying four times the amount, and being also put to death, as having been caught in the territories of the enemy; is it not your opinion that he who accepts double, and lets him off from the penalty of death, is a lover of man?” And our father said: “He certainly seems so.” And Peter said: “Why then? Is it not the duty of him who is in the kingdom of another, and that, too, a hostile and wicked monarch, to be pleasing to all 1234 for the sake of life, and when force is applied to him, to yield still more, to accost those who do not accost him, to reconcile enemies, not to quarrel with those who are angry, to give his own property freely to all who ask, and such like?” And our father said: “He should with reason endure all things rather, if he prefers life to them.”
Footnotes
310:1234Lit., “to flatter.”
Chapter VII.—The Explanation of a Parable; The Present and the Future Life.
And Peter 1235 said: “Are not those, then, who you said received injustice, themselves transgressors, inasmuch as they are in the kingdom of the other, and is it not by overreaching that they have obtained all they possess? while those who are thought to act unjustly are conferring a favour on each subject of the hostile kingdom, so far as they permit him to have property. For these possessions belong to those who have chosen the present. 1236 And they are so far kind as to permit the others to live. This, then, is the parable; now listen to the actual truth. The prophet of the truth who appeared on earth taught us that the Maker and God of all gave two kingdoms to two, 1237 good and evil; granting to the evil the sovereignty over the present world along with law, so that he, it, should have the right to punish those who act unjustly; but to the good He gave the eternal 1238 to come. But He made each man free with the power to give himself up to whatsoever he prefers, either to the present evil or the future good. Those men who choose the present have power to be rich, to revel in luxury, to indulge in pleasures, and to do whatever they can. For they will possess none of the future goods. But those who have determined to accept the blessings of the future reign have no right to regard as their own the things that are here, since they belong to a foreign king, with the exception only of water and bread, and those things procured with sweat to maintain life (for it is not lawful for them to commit suicide), 1239 and also one garment, for they are not permitted to go naked on account of the all-seeing 1240 Heaven.
Footnotes
310:1235The following words would be more appropriately put in the mouth of the father, as is done in fact by the Epitomes. Peter’s address would commence, “And the parable is.” The Epitomes differ much from each other and the text, and there seems to be confusion in the text.
310:1236This sentence would be more appropriate in the explanation of the parable.
310:1237The Greek leaves it uncertain whether it is two persons or two things,—whether it is a good being and an evil being, or good and evil. Afterwards, a good being and an evil are distinctly introduced.
310:1238The word ἀΐδιος, properly and strictly “eternal,” is used.
310:1239Lit., “to die willingly.”
310:1240We have adopted an obvious emendation, πάντα for παντός.
Chapter VIII.—The Present and the Future.
“If, then, you wish to have an accurate account of the matter, listen. Those of whom you said a little before that they receive injustice, rather act unjustly themselves; for they who have chosen the future blessings, live along with the bad in the present world, having many enjoyments the same as the bad,—such as life itself, light, bread, water, clothing, and others of a like nature. But they who are thought by you to act unjustly, shall not live with the good men in 1241 the coming age.” And our father replied to this: “Now when you have convinced me that those who act unjustly suffer injustice themselves, while those who suffer injustice have by far the advantage, the whole affair seems to me still more the most unjust of transactions; for those who seem to act unjustly grant many things to those who have chosen the future blessings, but those who seem to receive injustice do themselves commit injustice, because they do not give in the other world, to those who have given them blessings here, the same advantages which these gave to them.” And Peter said: “This is not unjust at all, because each one has the power to choose the present or the future goods, whether they be small or great. He who chooses by his own individual judgment and wish, receives no injustice,—I mean, not even should his choice rest on what is small, since the great lay within his choice, as in fact did also the small.” And our father said: “You are right; for it has been said by one of the wise men of the Greeks, ‘The blame rests with those who chose—God is blameless.’ 1242
Footnotes
311:1241We have translated Schwegler’s emendation. He inserted ἐν.
311:1242Plato, Rep., x. 617 E.
Chapter IX.—Possessions are Transgressions.
“Will you be so good as to explain this matter also? I remember Clement saying to me, that we suffer injuries and afflictions for the forgiveness of our sins.” Peter said: “This is quite correct. For we, who have chosen the future things, in so far as we possess more goods than these, whether they be clothing, or food or drink, or any other thing, possess sins, because we ought not to have anything, as I explained to you a little ago. To all of us possessions are sins. 1243 The deprivation of these, in whatever way it may take place, is the removal of sins.” And our father said: “That seems reasonable, as you explained that these were the two boundary lines of the two kings, and 1244 that it was in the power of each to choose whatever he wished of what was under their authority. But why are the afflictions sent, or 1245 do we suffer them justly?” And Peter said: “Most justly; for since the boundary line of the saved is, as I said, that no one should possess anything, but since many have many possessions, or in other words sins, for this reason the exceeding love of God sends afflictions on those who do not act in purity of heart, that on account of their having some measure of the love of God, they might, by temporary inflictions, be saved from eternal punishments.”
Footnotes
311:1243One ms. inserts before the sentence: “For if in all of us possessions are wont to occasion sins in those who have them.”
311:1244We have adopted Wieseler’s emendation of τὰ into καί.
311:1245We have changed εἰ into ἤ.
Chapter X.—Poverty Not Necessarily Righteous.
And our father said: “How then is this? Do we not see many impious men poor? Then do these belong to the saved on this account?” And Peter said: “Not at all; for that poverty is not acceptable which longs for what it ought not. So that some are rich as far as their choice goes, though poor in actual wealth, and they are punished because they desire to have more. But one is not unquestionably righteous because he happens to be poor. For he can be a beggar as far as actual wealth is concerned, but he may desire and even do what above everything he ought not to do. Thus he may worship idols, or be a blasphemer or fornicator, or he may live indiscriminately, or perjure himself, or lie, or live the life of an unbeliever. But our teacher pronounced the faithful poor blessed; 1246 and he did so, not because they had given anything, for they had nothing, but because they were not to be condemned, as having done no sin, simply because they gave no alms, because they had nothing to give.” And our father said: “In good truth all seems to go right as far as the subject of discussion is concerned; wherefore I have resolved to listen to the whole of your argument in regular order.”
Footnotes
311:1246Matt. v. 3. The Epitomes run thus: “Our Lord Jesus Christ, the Son of the living God, said.” And then they quote the words of our Gospel.
Chapter XI.—Exposition of the True Religion Promised.
And Peter said: “Since, then, you are eager henceforth to learn what relates to our religion, I ought to explain it in order, beginning with God Himself, and showing that we ought to call Him alone God, and that we neither ought to speak of the others as gods nor deem them such, and that he who acts contrary to this will be punished eternally, as having shown the greatest impiety to Him who is the Lord of all.” And saying this, he laid his hands on those who were vexed by afflictions, and were diseased, and possessed by demons; and, praying, he healed them, and dismissed the multitudes. And then entering in this way, he partook of his usual food, and went to sleep.
Homily XVI.
Chapter I.—Simon Wishes to Discuss with Peter the Unity of God.
At break of day Peter went out, and reaching the place where he was wont to discourse, he saw a great multitude assembled. At the very time when he was going to discourse, one of his deacons entered, and said: “Simon has come from Antioch, 1247 starting as soon as it was evening, having learned that you promised to speak on the unity 1248 of God; and he is ready, along with Athenodorus the Epicurean, to come to hear your speech, in order that he may publicly oppose all the arguments ever adduced by you for the unity of God.” Just as the deacon said this, lo! Simon himself entered, accompanied by Athenodorus and some other friends. And before Peter spoke at all, he took the first word, and said:—
Footnotes
312:1247[Homilies XVI.–XIX., giving the details of a second discussion with Simon at Laodicea, are peculiar to this narrative. Much of the matter finds a parallel in the longer account of the previous discussion at Cæsarea in Recognitions, ii. iii. (comp. Homily III.), but all the circumstances are different. Uhlhorn formerly regarded this portion of the Homilies as the nucleus of the entire literature. He has modified his view. An analysis of the discussion cannot be attempted; but in the footnote to Recognitions, ii. 19, a general comparison is given of the three accounts of discussions with Simon Magus.—R.]
312:1248The word properly signifies the “sole government or monarchy of God.” It means that God alone is ruler.
Chapter II.—The Same Subject Continued.
“I heard that you promised yesterday to Faustus to prove this day, giving out your arguments in regular order, and beginning with Him who is Lord of the universe, that we ought to say that He alone is God, and that we ought neither to say nor to think that there are other gods, because he that acts contrary to this will be punished eternally. But, above all, I am truly amazed at your madness in hoping to convert a wise man, and one far advanced in years, to your state of mind. But you will not succeed in your designs; and all the more that I am present, and can thoroughly refute your false arguments. For perhaps, if I had not been present, the wise old man might have been led astray, because he has no critical acquaintance 1249 with the books publicly believed in amongst the Jews. 1250 At present I shall omit much, in order that I may the more speedily refute that which you have promised to prove. Wherefore begin to speak what you promised to say before us, who know the Scriptures. But if, fearing our refutation, you are unwilling to fulfil your promise in our presence, this of itself will be sufficient proof that you are wrong, because you did venture to speak in the presence of those who know the Scriptures. And now, why should I wait till you tell me, when I have a most satisfactory witness of your promise in the old man who is present?” And, saying this, he looked to my father, and said: “Tell me, most excellent of all men, is not this the man who promised to prove to you to-day that God is one, and that we ought not to say or think that there is any other god, and that he who acts contrary to this will be punished eternally, as committing the most heinous sin? Do you, then, refuse to reply to me?”
Footnotes
312:1249ἰδιώτης.
312:1250τῶν παρὰ ᾽Ιουδαίοις δημοσίᾳ πεπιστευμένων βίβλων. The literal translation, given in the text, means that the Jews as a community believed in these books as speaking the truth. Cotelerius translates: “the books which were publically entrusted to the Jews.” One ms. reads, πεπιστωμενων, which might mean, “deemed trustworthy among the Jews.”
Chapter III.—The Mode of the Discussion.
And our father said: “Well might you have demanded testimony from me, Simon, if Peter had first denied that he had made the promise. But now I shall feel no shame in saying what I am bound to say. I think that you wish to enter on the discussion inflamed with anger. Now this is a state of mind in which it is improper for you to speak and for us to listen to you; for we are no longer being helped on to the truth. but we are watching the progress of a contest. And now, having learned from Hellenic culture how those who seek the truth ought to act, I shall remind you. Let each of you give an exposition of his own opinion, 1251 and let the right of speech pass from the one to the other. 1252 For if Peter alone should wish to expound his thought, but you should be silent as to yours, it is possible that some argument adduced by you might crush both your and his opinion; and both of you, though defeated by this argument, would not appear defeated, but only the one who expounded his opinion; while he who did not expound his, though equally defeated, would not appear defeated, but would even be thought to have conquered.” And Simon answered: “I will do as you say; but I am afraid lest you do not turn out a truth-loving judge, as you have been already prejudiced by his arguments.”
Footnotes
312:1251δόγμα.
312:1252One ms. and an Epitome have: “And you must address your arguments to another who acts as judge.”
Chapter IV.—The Prejudices of Faustus Rather on the Side of Simon Than on that of Peter.
Our father answered: “Do not compel me to agree with you without any exercise of my judgment in order that I may seem to be a truth-loving judge; but if you wish me to tell you the truth, my prepossessions are rather the side of your opinions.” And Simon said: “How is this the case, when you do not know what my opinions are?” And our father said: “It is easy to know this, and I will tell you how. You promised that you would convict Peter of error in maintaining the unity of God; but if one undertakes to convict of error him who maintains the unity of God. it is perfectly plain that he, as being in the right, 1253 does not hold the same opinion. For if he holds the same opinion as the man who is thoroughly in error, then he himself is in error; but if he gives his proofs holding opposite opinions, then he is in the right. Not well 1254 then do you assert that he who maintains the unity of God is wrong, unless you believe that there are many gods. Now I maintain that there are many gods. Holding, therefore, the same opinion as you before the discussion, I am prepossessed rather in your favour. For this reason you ought to have no anxiety in regard to me, but Peter ought, for I still hold opinions contrary to his. And so after your discussion I hope that, as a truth-loving judge, who has stripped himself of his prepossessions, I shall agree to that doctrine which gains the victor.” When my father said this, a murmur of applause burst insensibly from the multitudes because my father had thus spoken.
Footnotes
313:1253The words translated “error,” ψεῦσμα, and “to be in the right,” ἀληθεύειν, are, properly rendered, “falsehood,” and “to speak the truth.”
313:1254The mss. read: “not otherwise.” The reading of the text is found in an Epitome.
Chapter V.—Peter Commences the Discussion.
Peter then said: “I am ready to do as the umpire of our discussion has said; and straight-way without any delay I shall set forth my opinion in regard to God. I then assert that there is one God who made the heavens and the earth, and all things that are in them. And it is not right to say or to think that there is any other.” And Simon said: “But I maintain that the Scriptures believed in amongst the Jews say that there are many gods, and that God is not angry at this, because He has Himself spoken of many gods in His Scriptures.
Chapter VI.—Simon Appeals to the Old Testament to Prove that There are Many Gods.
“For instance, in the very first words of the law, He evidently speaks of them as being like even unto Himself. For thus it is written, that, when the first man received a commandment from God to eat of every tree that was in the garden, 1255 but not to eat of the tree of the knowledge of good and evil, the serpent having persuaded them by means of the woman, through the promise that they would become gods, made them look up; 1256 and then, when they had thus looked up, God said, 1257 ‘Behold, Adam is become as one of us.’ When, then, the serpent said, 1258 ‘Ye shall be as gods,’ he plainly speaks in the belief that gods exist; all the more as God also added His testimony, saying, ‘Behold, Adam is become as one of us.’ The serpent, then, who said that there are many gods, did not speak falsely. Again, the scripture, 1259 ‘Thou shalt not revile the gods, nor curse the rulers of thy people,’ points out many gods whom it does not wish even to be cursed. But it is also somewhere else written, 1260 ‘Did another god dare to enter and take him a nation from the midst of another nation, as did I the Lord God?’ When He says, ‘Did another God dare?’ He speaks on the supposition that other gods exist. And elsewhere: 1261 ‘Let the gods that have not made the heavens and the earth perish;’ as if those who had made them were not to perish. And in another place, when it says, 1262 ‘Take heed to thyself lest thou go and serve other gods whom thy fathers knew not,’ it speaks as if other gods existed whom they were not to follow. And again: 1263 ‘The names of other gods shall not ascend upon thy lips.’ Here it mentions many gods whose names it does not wish to be uttered. And again it is written, 1264 ‘Thy God is the Lord, He is God of gods.’ And again: 1265 ‘Who is like unto Thee, O Lord, among the Gods?’ And again: 1266 ‘God is Lord of gods.’ And again: 1267 ‘God stood in the assembly of gods: He judgeth among the gods.’ Wherefore I wonder how, when there are so many passages in writing which testify that there are many gods, you have asserted that we ought neither to say nor to think that there are many. 1268 Finally, if you have anything to say against what has been spoken so distinctly, say it in the presence of all.”
Footnotes
313:1255παραδείσῳ, “paradise.” Gen. 2:16, 17.
313:1256ἀναβλέψαι. It signifies either to look up, or to recover one’s sight. Possibly the second meaning is the one intended here, corresponding to the words of our version: “Then your eyes shall be opened.”
313:1257Gen. iii. 22.
313:1258Gen. iii. 5.
313:1259Ex. xxii. 28.
313:1260Deut. iv. 34.
313:1261Jer. x. 11.
313:1262Deut. xiii. 6.
313:1263Josh. xxiii. 7, LXX.
313:1264Deut. x. 17.
313:1265Ps. 35:10, Ps. 86:8.
313:1266Ps. l. 1.
313:1267Ps. lxxxii. 1.
313:1268[Comp. Recognitions, ii. 39.—R.]
Chapter VII.—Peter Appeals to the Old Testament to Prove the Unity of God.
And Peter said: “I shall reply briefly to what you have said. The law, which frequently speaks of gods, itself says to the Jewish multitude, 1269 ‘Behold, the heaven of heavens is the Lord’s thy God, with all that therein is;’ implying that, even if there are gods, they are under Him, that is, under the God of the Jews. And again: 1270 ‘The Lord thy God, He is God in heaven above, and upon the earth beneath, and there is none other except Him.’ And somewhere else the Scripture says to the Jewish multitude, 1271 ‘The Lord your God is God of gods;’ so that, even if there are gods, they are under the God of the Jews. And somewhere else the Scripture says in regard to Him, 1272 God, the great and true, who regardeth not persons, nor taketh reward, He doth execute the judgment of the fatherless and widow.’ The Scripture, in calling the God of the Jews great and true, and executing judgment, marked out the others as small, and not true. But also somewhere else the Scripture says, 1273 ‘As I live, saith the Lord, there is no other God but me. I am the first, I am after this; except me there is no God.’ And again: 1274 ‘Thou shalt fear the Lord thy God, and Him only shalt thou serve.’ And again: 1275 ‘Hear, O Israel, the Lord your God is one Lord.’ And many passages besides seal with an oath that God is one, and except Him there is no God. Whence I wonder how, when so many passages testify that there is one God, you say that there are many.”
Footnotes
313:1269Deut. x. 14.
314:1270Deut. iv. 39.
314:1271Deut. x. 17.
314:1272Deut. x. 17.
314:1273Isa. 49:18, Isa. 45:21, Isa. 44:6.
314:1274Deut. vi. 13.
314:1275Deut. vi. 4.
Chapter VIII.—Simon and Peter Continue the Discussion.
And Simon said: “My original stipulation with you was that I should prove from the Scriptures that you were wrong in maintaining that we ought not to speak of many gods.” Accordingly I adduced many written passages to show that the divine Scriptures themselves speak of many gods.” And Peter said: “Those very Scriptures which speak of many gods, also exhorted us, saying, ‘The names of other gods shall not ascend upon thy lips.’ 1276 Thus, Simon, I did not speak contrary to what was written.” And Simon said: “Do you, Peter, listen to what I have to say. You seem to me to sin in speaking against them, 1277 when the Scripture says, 1278 ‘Thou shalt not revile the gods, nor curse the rulers of thy people.’” And Peter said: “I am not sinning, Simon, in pointing out their destruction according to the Scriptures; for thus it is written: 1279 ‘Let the gods who did not make the heavens and the earth perish.’ And He said thus, not as though some had made the heavens and were not to perish, as you interpreted the passage. For it is plainly declared that He who made them is one in the very first part of Scripture: 1280 ‘In the beginning God created the heaven and the earth. And it did not say, ‘the gods.’ And somewhere else it says, 1281 ‘And the firmament showeth His handiwork.’ And in another place it is written, 1282 ‘The heavens themselves shall perish, but Thou shalt remain for ever.’”
Footnotes
314:1276Josh. xxiii. 7, LXX.
314:1277Namely, the gods.
314:1278Ex. xxii. 28. The mss. omit θεούς, though they insert it in the passage as quoted a little before this. One ms. reads “the ruler” with our version.
314:1279Jer. x. 11.
314:1280Gen. i. 1.
314:1281Ps. xix. 1.
314:1282Ps. 2:26, 27.
Chapter IX.—Simon Tries to Show that the Scriptures Contradict Themselves.
And Simon said: “I adduced clear passages from the Scriptures to prove that there are many gods; and you, in reply, brought forward as many or more from the same Scriptures, showing that God is one, and He the God of the Jews. And when I said that we ought not to revile gods, you proceeded to show that He who created is one, because those who did not create will perish. And in reply to my assertion that we ought to maintain that there are gods, because the Scriptures also say so, you showed that we ought not to utter their names, because the same Scripture tells us not to utter the names of other gods. Since, then, these very Scriptures say at one time that there are many gods, and at another that there is only one; and sometimes that they ought not to be reviled, and at other times that they ought; what conclusion ought we to come to in consequence of this, but that the Scriptures themselves lead us astray?”
Chapter X.—Peter’s Explanation of the Apparent Contradictions of Scripture.
And Peter said: “They do not lead astray, but convict and bring to light the evil disposition against God which lurks like a serpent in each one. For the Scriptures lie before each one like many divers types. Each one, then, has his own disposition like wax, and examining the Scriptures and finding everything in them, he moulds his idea of God according to his wish, laying upon them, as I said, his own disposition, which is like wax. 1283 Since, then, each one finds in the Scriptures whatever opinion he wishes to have in regard to God, for this reason he, Simon, moulds from them the forms 1284 of many gods, while we moulded the form of Him who truly exists, coming to the knowledge of the true type from our own shape. 1285 For assuredly the soul within us is clothed with His image for immortality. If I abandon the parent of this soul, it also will abandon me to just judgment, making known the injustice by the very act of daring; 1286 and as coming from one who is just, it will justly abandon me; and so, as far as the soul is concerned, I shall, after punishment, be destroyed, having abandoned the help that comes from it. But if there is another god, first let him put on another form, another shape, in order that by the new shape of the body I may recognise the new god. But if he should change the shape, does he thereby change the substance of the soul? But if he should change it also, then I am no longer myself, having become another both in shape and in substance. Let him, therefore, create others, if there is another. But there is not. For if there had been, he would have created. But since he has not created, then let him, as nonexistent, leave him who is really existent. 1287 For he is nobody, 1288 except only in the opinion of Simon. I do not accept of any other god but Him alone who created me.”
Footnotes
314:1283[This statement of the subjective method of interpretation is in curious harmony with the prevalent theory of this work respecting the mixture of error and truth in the Scriptures.—R.]
314:1284ἰδέας.
314:1285μορφῆς.
315:1286Probably τολμήματι should be changed into ὁρμήματι, or some such word: making known that an act of injustice has been committed by taking its departure.
315:1287This might possibly be translated, “let him leave him who exists to him who exists;” i.e., let him leave the real God to man, who really exists.
315:1288Wieseler proposes, “for he exists to no one.”
Chapter XI.—Gen. I. 26 Appealed to by Simon.
And Simon said: “Since I see that you frequently speak of the God who created you, learn from me how you are impious even to him. For there are evidently two who created, as the Scripture says: 1289 ‘And God said, Let us make man in our image, after our likeness.’ Now ‘let us make,’ implies two or more; certainly not one only.”
Footnotes
315:1289Gen. i. 26.
Chapter XII.—Peter’s Explanation of the Passage.
And Peter answered: “One is He who said to His Wisdom, ‘Let us make a man.’ But His Wisdom 1290 was that with which He Himself always rejoiced 1291 as with His own spirit. It is united as soul to God, but it is extended by Him, as hand, fashioning the universe. On this account, also, one man was made, and from him went forth also the female. And being a unity generically, it is yet a duality, for by expansion and contraction the unity is thought to be a duality. So that I act rightly in offering up all the honour to one God as to parents.” And Simon said: “What then? Even if the Scriptures say that there are other gods, will you not accept the opinion?”
Footnotes
315:1290This is the only passage in the Homilies relating to the σοφία. The text is in some parts corrupt. It is critically discussed by Uhlhorn, some of whose emendations are adopted by Dressel and translated here.
315:1291Prov. viii. 30.
Chapter XIII.—The Contradictions of the Scriptures Intended to Try Those Who Read Them.
And Peter answered: 1292 “If the Scriptures or prophets speak of gods, they do so to try those who hear. For thus it is written: 1293 ‘If there arise among you a prophet, giving signs and wonders, and that sign and wonder shall then come to pass, and he say to thee, Let us go after and worship other gods which thy fathers have not known, ye 1294 shall not hearken to the words of that prophet; let thy hands be among the first to stone him. For he hath tried to turn thee from the Lord thy God. But if thou say in thy heart, How did he do that sign or wonder? thou shalt surely know that he who tried thee, tried thee to see if thou dost fear the Lord thy God.’ The words ‘he who tried thee, tried thee,’ have reference to the earliest times; 1295 but it appears to be otherwise after the removal to Babylon. For God, who knows all things, would not, as can be proved by many arguments, try in order that He Himself might know, for He fore-knows all things. But, if you like, let us discuss this point, and I shall show that God foreknows. But it has been proved that the opinion is false that He does not know, and that this was written to try us. Thus we, Simon, can be led astray 1296 neither by the Scriptures nor by any one else; nor are we deceived into the admission of many gods, nor do we agree to any statement that is made against God.
Footnotes
315:1292[On the theory of the Scriptures which is here set forth, compare ii. 38, etc., iii. 42, etc.—R.]
315:1293Deut. xiii. 1 ff.
315:1294The change from the singular to the plural is in the Greek.
315:1295Lit., “But it had been said that he who tried, tried.” The idea seems to be, Before the removal to Babylon true prophets tested the people by urging them to worship these gods; but after that event false prophets arose who really wished to seduce the Jews from the worship of the true God.
315:1296Lit., “nor can we be made to stumble from the Scriptures nor by any one or anything else.”
Chapter XIV.—Other Beings Called Gods.
“For we ourselves also know that angels are called gods by the Scriptures,—as, for instance, He who spake at the bush, and wrestled with Jacob,—and the name is likewise applied to Him who is born Emmanuel, and who is called the mighty God. 1297 Yea, even Moses became a god to Pharaoh, though in reality he was a man. The same is the case also with the idols of the Gentiles. But we have but one God, one who made creation and arranged the universe, whose Son is the Christ. Obeying Christ, 1298 we learn to know what is false from the Scriptures. Moreover, being furnished by our ancestors with the truths of the Scriptures, we know that there is only one who has made the heavens and the earth, the God of the Jews, and of all who choose to worship Him. Our fathers, with pious thought, setting down a fixed belief in Him as the true God, handed down this belief to us, that we may know that if any thing is said against God, it is a falsehood. I shall add this remark over and above what I need say: If the case be not as I have said, then may I, and all who love the truth, incur danger in regard to the praise of the God who made us.”
Footnotes
315:1297Isa. ix. 6.
315:1298Lit., “whom obeying:” the “whom” might refer to God.
Chapter XV.—Christ Not God, But the Son of God.
When Simon heard this, he said: “Since you say that we ought not to believe even the prophet that gives signs and wonders if he say that there is another god, and that you know that he even incurs the penalty of death, therefore your teacher also was with reason cut off for having given signs and wonders.” And Peter answered: “Our Lord neither asserted that there were gods except the Creator of all, nor did He proclaim Himself to be God, but He with reason pronounced blessed him who called Him the Son of that God who has arranged the universe.” And Simon answered: “Does it not seem to you, then, that he who comes from God is God?” 1299 And Peter said: “Tell us how this is possible; for we cannot affirm this, because we did not hear it from Him.
Footnotes
316:1299[Here we encounter marked evidence of Ebionism. Compare with these chapters the letter of Rufinus prefixed to the Recognitions.—R.]
Chapter XVI.—The Unbegotten and the Begotten Necessarily Different from Each Other.
“In addition to this, it is the peculiarity of the Father not to have been begotten, but of the Son to have been begotten; but what is begotten cannot be compared with that which is unbegotten or self-begotten.” And Simon said: “Is it not the same on account of its origin?” 1300 And Peter said: “He who is not the same in all respects as some one, cannot have all the same appellations applied to him as that person.” And Simon said: “This is to assert, not to prove.” And Peter said: “Why, do you not see that if 1301 the one happens to be self-begotten or unbegotten, they cannot be called the same; nor can it be asserted of him who has been begotten that he is of the same substance as he is who has begotten him? 1302 Learn this also: The bodies of men have immortal souls, which have been clothed with the breath of God; and having come forth from God, they are of the same substance, but they are not gods. But if they are gods, then in this way the souls of all men, both those who have died, and those who are alive, and those who shall come into being, are gods. But if in a spirit of controversy you maintain that these also are gods, what great matter is it, then, for Christ to be called God? for He has only what all have.
Footnotes
316:1300The word γένεσις, “arising, coming into being,” is here used, not γέννησις, “begetting.” The idea fully expressed is: “Is not that which is begotten identical in essence with that which begets it?”
316:1301We have inserted εἰ. The passage is amended in various ways; this seems to be the simplest.
316:1302[The very ancient variant in John i. 18, “God only begotten,” indicates the distinction between the Unbegotten God and the Son. Even the Arians use the phrase, “Only-begotten God.”—R.]
Chapter XVII.—The Nature of God.
“We call Him God whose peculiar attributes cannot belong to the nature of any other; for, as He is called the Unbounded because He is boundless on every side, it must of necessity be the case that it is no other one’s peculiar attribute to be called unbounded, as another cannot in like manner be boundless. But if any one says that it is possible, he is wrong; for two things boundless on every side cannot co-exist, for the one is bounded by the other. Thus it is in the nature 1303 of things that the unbegotten is one. But if he possesses a figure, even in this case the figure is one and incomparable. 1304 Wherefore He is called the Most High, because, being higher than all, He has the universe subject to Him.”
Footnotes
316:1303Lit., “thus it is nature.”
316:1304We have adopted an emendation here. The text has: “Even thus the incomparable is one.”
Chapter XVIII.—The Name of God.
And Simon said: “Is this word ‘God’ His ineffable name, which all use, because you maintain so strongly in regard to a name that it cannot be given to another?” And Peter said: “I know that this is not His ineffable name, but one which is given by agreement among men; but if you give it to another, you will also assign to this other that which is not used; and that, too, deliberately. 1305 The name which is used is the forerunner of that which is not used. In this way insolence is attributed even to that which has not yet been spoken, just as honour paid to that which is known is handed on to that which has not yet been known.”
Footnotes
316:1305Wieseler proposes to join this clause with the following: “And in point of choice the name which.”
Chapter XIX.—The Shape of God in Man.
And Simon said: “I should like to know, Peter, if you really believe that the shape of man has been moulded after the shape of God.” 1306 And Peter said: “I am really quite certain, Simon, that this is the case.” And Simon said: “How can death dissolve the body, impressed as it has thus been with the greatest seal?” And Peter said: “It is the shape of the just God. When, then, the body begins to act unjustly, the form which is in it takes to flight, and thus the body is dissolved, by the shape disappearing, in order that an unjust body may not have the shape of the just God. The dissolution, however, does not take place in regard to the seal, but in regard to the sealed body. But that which is sealed is not dissolved without Him who sealed it. And thus it is not permitted to die without judgment.” And Simon said: “What necessity was there to give the shape of such a being to man, who was raised from the earth?” And Peter said: “This was done because of the love of God, who made man. For while, as far as substance is concerned, all things are superior to the flesh of man,—I mean the ether, the sun, the moon, the stars, the air, the water, the fire—in a word, all the other things which have been made for the service of man,—yet, though superior in substance, they willingly endure to serve the inferior in substance, because of the shape of the superior. For as they who honour the clay image of a king have paid honour to the king himself, whose shape the clay happens to have, so the whole creation with joy serves man, who is made from earth, looking to the honour thus paid to God.
Footnotes
316:1306Lit., “of that one, of Him.” [The chapter is peculiar to the Homilies; comp. xvii. 7, 8.—R.]
Chapter XX.—The Character of God.
“Behold, then, the character of that God to whom you, Simon, wish to persuade us to be ungrateful, and the earth continues to bear you, perhaps wishing to see who will venture to entertain similar opinions to yours. For you were the first to dare what no other dared: you were the first to utter what we first heard. We first and alone have seen the boundless long-suffering of God in bearing with such great impiety as yours, and that God no other than the Creator of the world, against whom you have dared to act impiously. And yet openings of the earth took not place, and fire was not sent down from heaven and went not forth to burn up men, and rain was not poured out, 1307 and a multitude of beasts was not sent from the thickets, and upon us ourselves the destructive wrath of God did not begin to show itself, on account of one who sinned the sin, as it were, of spiritual adultery, which is worse than the carnal. For it is not God the Creator of heaven and earth that in former times punished sins, since now, when He is blasphemed in the highest degree, He would inflict the severest punishment. 1308 But, on the contrary, He is long-suffering, calls to repentance, having the arrows which end in the destruction of the impious laid up in His treasures, which He will discharge like living animals when He shall sit down to give judgment to those that are His. 1309 Wherefore let us fear the just God, whose shape the body of man bears for honour.”
Footnotes
317:1307One ms. reads, “was not restrained.”
317:1308We have inserted ἄν, and suppose the sentence to be ironical. The meaning might be the same without ἄν. The text of Dressel is as follows: “For is not He who then punished the sins God, Creator of heaven and earth; since even now, being blasphemed in the highest degree, He punished it in the highest degree?”
317:1309Cotelerius translates: “to His enemies.”
Chapter XXI.—Simon Promises to Appeal to the Teaching of Christ. Peter Dismisses the Multitudes.
When Peter said this, Simon answered: “Since I see you skilfully hinting that what is written in the books 1310 against the framer 1311 of the world does not happen to be true, to-morrow I shall show, from the discourses of your teacher, that he asserted that the framer of the world was not the highest God.” And when Simon said this, he went out. But Peter said to the assembled multitudes: “If Simon can do no other injury to us in regard to God, he at least prevents you from listening to the words that can purify the soul.” On Peter saying this, much whispering arose amongst the crowds, saying, “What necessity is there for permitting him to come in here, and utter his blasphemies against God?” And Peter heard, and said, “Would that the doctrines against God which are intended to try men 1312 went no further than Simon! For there will be, as the Lord said, false apostles, false prophets, 1313 heresies, desires for supremacy, who, as I conjecture, finding their beginning in Simon, who blasphemes God, will work together in the assertion of the same opinions against God as those of Simon.” And saying this with tears, he summoned the multitudes to him by his hand; and when they came, he laid his hands upon them and prayed, and then dismissed them, telling them to come at an earlier hour next day. Saying this, and groaning, he entered and went to sleep, without taking food.
Footnotes
317:1310i.e., the Scriptures.
317:1311A distinction has to be made between the Creator, or maker out of nothing, and the framer, or fashioner, or Demiurge, who puts the matter into shape.
317:1312Lit., “the word against God for the trial of men.”
317:1313Comp. Matt. xxiv. 24.
Homily XVII.
Chapter I.—Simon Comes to Peter.
The next day, therefore, as Peter was to hold a discussion with Simon, he rose earlier than usual and prayed. On ceasing to pray, Zacchæus came in, and said: “Simon is seated without, discoursing with about thirty of his own special followers.” And Peter said: “Let him talk until the multitude assemble, and then let us begin the discussion in the following way. We shall hear all that has been said by him, and having fitted our reply to this, we shall go out and discourse.” And assuredly so it happened. Zacchæus, therefore, went out, and not long after entered again, and communicated to Peter the discourse delivered by Simon against him. 1314
Footnotes
318:1314The text has: “against Peter.”
Chapter II.—Simon’s Speech Against Peter.
Now he said: “He accuses you, Peter, of being the servant of wickedness, of having great power in magic, and as charming the souls of men in a way worse than idolatry. 1315 To prove that you are a magician, he seemed to me to adduce the following evidence, saying: ‘I am conscious of this, that when I come to hold a discussion with him, I do not remember a single word of what I have been meditating on by myself. For while he is discoursing, and my mind is engaged in recollecting what it is that I thought of saying on coming to a conference with him, I do not hear anything whatsoever of what he is saying. Now, since I do not experience this in the presence of any other than in his alone, is it not plain that I am under the influence of his magic? And as to his doctrines being worse than those of idolatry, I can make that quite clear to any one who has understanding. For there is no other benefit than this, that the soul should be freed from images 1316 of every kind. For when the soul brings an image before its eye, it is bound by fear, and it pines away through anxiety lest it should suffer some calamity; and being altered, it falls under the influence of a demon; and being under his influence, it seems to the mass to be wise.
Footnotes
318:1315[Comp. Recognitions, iii. 12, for a similar accusation made by Simon, at the beginning of the second day’s discussion.—R.]
318:1316εἰδώλων, idols.
Chapter III.—Simon’s Accusation of Peter.
“‘Peter does this to you while promising to make you wise. For, under the pretext of proclaiming one God, he seems to free you from many lifeless images, which do not at all injure those who worship them, because they are seen by the eyes themselves to be made of stone, or brass, or gold, or of some other lifeless material. Wherefore the soul, because it knows that what is seen is nothing, cannot be spell-bound by fear in an equal degree by means of what is visible. But looking to a terrible God through the influence of deceptive teaching, it has all its natural foundations overturned. And I say this, not because I exhort you to worship images, but because Peter, seeming to free your souls from terrible images, 1317 drives mad the mind of each one of you by a more terrible image, introducing God in a shape, and that, too, a God extremely just,—an image which is accompanied by what is terrible and awful to the contemplative soul, by that which can entirely destroy the energy of a sound mind. For the mind, when in the midst of such a storm, is like the depth stirred by a violent wind, perturbed and darkened. Wherefore, if he comes to benefit you, let him not, while seeming to dissolve your fears which gently proceed from lifeless shapes, introduce in their stead the terrible shape of God. But has God a shape? If He has, He possesses a figure. And if He has a figure, how is He not limited? And if limited, He is in space. But if He is in space, He is less than the space which encloses Him. And if less than anything, how is He greater than all, or superior to all, or the highest of all? This, then, is the state of the case.
Footnotes
318:1317ἰδεῶν.
Chapter IV.—It is Asserted that Christ’s Teaching is Different from Peter’s.
“‘And that he does not really believe even the doctrines proclaimed by his teacher is evident, for he proclaims doctrines opposite to his. 1318 For he said to some one, as I learn, 1319 “Call me not good, for the good is one.” Now in speaking of the good one, he no longer speaks of that just one, 1320 whom the Scriptures proclaim, who kills and makes alive,—kills those who sin, and makes alive those who live according to His will. But that he did not really call Him who is the framer of the world good, is plain to any one who can reflect. For the framer of the world was known to Adam whom He had made, and to Enoch who pleased Him, and to Noah who was seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses, and the people, and the whole world. But Jesus, the teacher of Peter himself, came and said, 1321 “No one knew the Father except the Son, as no one knoweth 1322 even the Son except the Father, and those to whom the Son may wish to reveal Him.” If, then, it was the Son himself who was present, it was from the time of his appearance that he began to reveal to those to whom he wished, Him who was unknown to all. And thus the Father was unknown to all who lived before him, and could not thus be He who was known to all.
Footnotes
318:1318[These chapters are peculiar to the Homilies.—R.]
318:1319Matt. xix. 17.
318:1320The Gnostic distinction between the God who is just and the God who is good, is here insisted on.
319:1321Matt. 11:27, Luke 10:22. Comp. Recognitions, ii. 47.—R.]
319:1322One ms. reads, “saw.”
Chapter V.—Jesus Inconsistent in His Teaching.
“‘In saying this, Jesus is consistent not even with himself. For sometimes by other utterances, taken from the Scriptures, he presents God as being terrible and just, saying, 1323 “Fear not him who killeth the body, but can do nothing to the soul; but fear Him who is able to cast both body and soul into the Gehenna of fire. Yea, I say unto you, fear Him.” But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying: 1324 “If, then, the unjust judge did so, because he was continually entreated, how much more will the Father avenge those who cry to Him day and night? Or do you think that, because He bears long with them, He will not do it? Yea, I say to you, He will do it, and that speedily.” Now he who speaks of God as an avenging and rewarding God, presents Him as naturally just, and not as good. Moreover he gives thanks to the Lord of heaven and earth. 1325 But if He is Lord of heaven and earth, He is acknowledged to be the framer of the world, and if framer, then He is just. When, therefore, he sometimes calls Him good and sometimes just, he is not consistent with himself in this point. 1326 But his wise disciple maintained yesterday a third point, that real sight 1327 is more satisfactory than vision, not knowing that real sight can be human, but that vision confessedly proceeds from divinity.
Footnotes
319:1323Matt. x. 28.
319:1324Luke xviii. 6-8.
319:1325Matt. 11:25, Luke 10:21.]
319:1326[Comp. xviii. 1, etc.; also Recognitions, iii. 37, 38.—R.]
319:1327The mss. read ἐνέργειαν, “activity.” Clericus amended it into ἐνάργειαν, which means, vision or sight in plain open day with one’s own eyes, in opposition to the other word οπτασία, vision in sleep, or ecstasy, or some similar unusual state.
Chapter VI.—Peter Goes Out to Answer Simon.
“These and such like were the statements, Peter, which Simon addressed to the multitudes while he stood outside; and he seems to me to be disturbing the minds of the greater number. Wherefore go forth immediately, and by the power of truth break down his false statements.” When Zacchæus said this, Peter prayed after his usual manner and went out, and standing in the place where he spoke the day before, and saluting the multitudes according to the custom enjoined by his religion, he began to speak as follows: “Our Lord Jesus Christ, who is the true prophet (as I shall prove conclusively at the proper time), made concise declarations in regard to those matters that relate to the truth, for these two reasons: first, because He was in the habit of addressing the pious, who had knowledge enough to enable them to believe the opinions uttered by Him by way of declaration; for His statements were not strange to their usual mode of thought; and in the second place, because, having a limited time assigned Him for preaching, He did not employ the method of demonstration in order that He might not spend all His limited time in arguments, for in this way it might happen that He would be fully occupied in giving the solutions of a few problems which might be understood by mental exertion, while He would not have given us to any great extent 1328 those statements which relate to the truth. Accordingly He stated any opinions He wished, as to a people who were able to understand Him, to whom we also belong, who, whenever we did not understand anything of what had been said by Him,—a thing which rarely happened,—inquired of Him privately, that nothing said by Him might be unintelligible to us.
Footnotes
319:1328Lit. “to a greater extent.”
Chapter VII.—Man in the Shape of God.
“Knowing therefore that we knew all that was spoken by Him, and that we could supply the proofs, He sent us to the ignorant Gentiles to baptize them for remission of sins, and commanded us to teach them first. 1329 Of His commandments this is the first and great one, to fear the Lord God, and to serve Him only. But He meant us to fear that God whose angels they are who are the angels of the least of the faithful amongst us, and who stand in heaven continually beholding the face of the Father. 1330 For He has shape, and He has every limb primarily and solely for beauty’s sake, and not for use. 1331 For He has not eyes that He may see with them; for He sees on every side, since He is incomparably more brilliant in His body than the visual spirit which is in us, and He is more splendid than everything, so that in comparison with Him the light of the sun may be reckoned as darkness. Nor has He ears that He may hear; for He hears, perceives, moves, energizes, acts on every side. But He has the most beautiful shape on account of man, that the pure in heart 1332 may be able to see Him, that they may rejoice because they suffered. For He moulded man in His own shape as in the grandest seal, in order that he may be the ruler and lord of all, and that all may be subject to him. Wherefore, judging that He is the universe, and that man is His image (for He is Himself invisible, but His image man is visible), the man who wishes to worship Him honours His visible image, which is man. Whatsoever therefore any one does to man, be it good or bad, is regarded as being done to Him. Wherefore the judgment which proceeds from Him shall go before, giving to every one according to his merits. For He avenges His own shape.
Footnotes
319:1329Matt. 28:19, 20.
319:1330Matt. xviii. 10.
319:1331[Comp. xvi. 19. The theosophical views here presented are peculiar to the Homilies, though some traces of them appear in the Recognitions.—R.]
320:1332Matt. v. 8.
Chapter VIII.—God’s Figure: Simon’s Objection Therefrom Refuted.
“But someone will say, If He has shape, then He has figure also, and is in space; but if He is in space, and is, as being less, enclosed by it, how is He great above everything? How can He be everywhere if He has figure? The first remark I have to make to him who urges these objections is this: The Scriptures persuade us to have such sentiments and to believe such statements in regard to Him; and we know that their declarations are true, for witness is borne to them by our Lord Jesus Christ, by whose orders we are bound to afford proofs to you that such is the case. But first I shall speak of space. The space of God is the non-existent, but God is that which exists. But that which is non-existent cannot be compared with that which is existent. For how can space be existent? unless it be a second space, such as heaven, earth, water, air, and if there is any other body that fills up the vacuity, which is called vacuity on this account, that it is nothing. For ‘nothing’ is its more appropriate name. For what is that which is called vacuity but as it were a vessel which contains nothing, except the vessel itself? But being vacuity, it is not itself space; but space is that in which vacuity itself is, if indeed it is the vessel. For it must be the case that that which exists is in that which does not exist. But by this which is non-existent I mean that which is called by some, space, which is nothing. But being nothing, how can it be compared with that which is, except by expressing the contrary, and saying that it is that which does not exist, and that that which does not exist is called space? But even if it were something, there are many examples which I have at hand, but I shall content myself with one only, to show that that which encloses is not unquestionably superior to that which is enclosed. The sun is a circular figure, and is entirely enclosed by air, yet it lightens up the air, it warms it, it divides it; and if the sun be away from it, it is enveloped in darkness; and from whatsoever part of it the sun is removed, it becomes cold as if it were dead; but again it is illuminated by its rising, and when it has been warmed up by it, it is adorned with still greater beauty. And it does this by giving a share of itself, though it has its substance limited. What, then, is there to prevent God, as being the Framer and Lord of this and everything else, from possessing figure and shape and beauty, and having the communication of these qualities proceeding from Himself extended infinitely?
Chapter IX.—God the Centre or Heart of the Universe.
“One, then, is the God who truly exists, who presides in a superior shape, being the heart of that which is above and that which is below twice, 1333 which sends forth from Him as from a centre the life-giving and incorporeal power; the whole universe with the stars and regions 1334 of the heaven, the air, the fire, and if anything else exists, is proved to be a substance infinite in height, boundless in depth, immeasurable in breadth, extending the life-giving and wise nature from Him over three infinites. 1335 It must be, therefore, that this infinite which proceeds from Him on every side exists, 1336 having as its heart Him who is above all, and who thus possesses figure; for wherever He be, He is as it were in the centre of the infinite, being the limit of the universe. And the extensions taking their rise with Him, possess the nature of six infinites; of whom the one taking its rise with Him penetrates 1337 into the height above, another into the depth below, another to the right hand, another to the left, another in front, and another behind; to whom He Himself, looking as to a number that is equal on every side, 1338 completes the world in six temporal intervals, 1339 Himself being the rest, 1340 and having the infinite age to come as His image, being the beginning and the end. For in Him the six infinites end, and from Him they receive their extension to infinity.
Footnotes
320:1333The whole of this chapter is full of corruption; “twice” occurs in one ms. Various attempts have been made to amend the passage.
320:1334An emendation.
320:1335The text is corrupt. We have translated ἐπ᾽ ἀπείρους τρεῖς. Some think “three” should be omitted. The three infinites are in respect of height, depth, and breadth.
320:1336As punctuated in Dressel, this reads, “that the infinite is the heart.”
320:1337The emendation of the transcriber of one of the mss.
320:1338This refers to the following mode of exhibiting the number: *** where each side presents the number three.
320:1339The creation of the world in six days.
320:1340The seventh day on which God rested, the type of the rest of the future age. See Epistle of Barnabas, c. xv.
Chapter X.—The Nature and Shape of God.
“This is the mystery of the hebdomad. For He Himself is the rest of the whole who grants Himself as a rest to those who imitate His greatness within their little measure. For He is alone, sometimes comprehensible, sometimes incomprehensible, sometimes limitable, 1341 sometimes illimitable, having extensions which proceed from Him into infinity. For thus He is comprehensible and incomprehensible, near and far, being here and there, as being the only existent one, and as giving a share of that mind which is infinite on every hand, in consequence of which souls breathe and possess life; 1342 and if they be separated from the body and be found with a longing for Him, they are borne along into His bosom, as in the winter time the mists of the mountains, attracted by the rays of the sun, are borne along immortal 1343 to it. What affection ought therefore to arise within us if we gaze with our mind on His beautiful shape! But otherwise it is absurd to speak of beauty. For beauty cannot exist apart from shape; nor can one be attracted to the love of God, nor even deem that he can see Him, if God has no form.
Footnotes
321:1341The words in italics are inserted by conjecture. “Sometimes incomprehensible, sometimes illimitable,” occur only in onems.
321:1342We have adopted Wieseler’s suggestions.
321:1343This word is justly suspected. The passage is in other respects corrupt.
Chapter XI.—The Fear of God.
“But some who are strangers to the truth, and who give their energies to the service of evil, on pretext of glorifying God, say that He has no figure, in order that, being shapeless and formless, He may be visible to no one, so as not to be longed for. For the mind, not seeing the form of God, is empty of Him. But how can any one pray if he has no one to whom he may flee for refuge, on whom he may lean? For if he meets with no resistance, he falls out into vacuity. Yea, says he, we ought not to fear God, but to love Him. I agree; but the consciousness of having done well in each good act will accomplish this. Now well-doing proceeds from fearing. But fear, says he, strikes death into the soul. Nay, but I affirm that it does not strike death, but awakens the soul, and converts it. And perhaps the injunction not to fear God might be right, if we men did not fear many other things; such, for instance, as plots against us by those who are like us, and wild beasts, serpents, diseases, sufferings, demons, and a thousand other ills. Let him, then, who asks us not to fear God, rescue us from these, that we may not fear them; but if he cannot, why should he grudge that we should be delivered from a thousand fears by one fear, the fear of the Just One, and that it should be possible by a slight 1344 faith in Him to remove a thousand afflictions from ourselves and others, and receive instead an exchange of blessings, and that, doing no ill in consequence of fear of the God who sees everything, we should continue in peace even in the present life.
Footnotes
321:1344The word “slight” is not used in reference to the character of the faith, but to indicate that the act of faith is a small act compared with the results that flow from it.
Chapter XII.—The Fear and Love of God.
“Thus, then, grateful service to Him who is truly Lord, renders us free from service to all other masters. 1345 If, then, it is possible for any one to be free from sin without fearing God, let him not fear; for under the influence of love to Him one cannot do what is displeasing to Him. For, on the one hand, it is written that we are to fear Him, and we have been commanded to love Him, in order that each of us may use that prescription which is suitable to his constitution. Fear Him, therefore, because He is just; but whether you fear Him or love Him, sin not. And may it be the case that any one who fears Him shall be able to gain the victory over unlawful desires, shall not lust after what belongs to others, shall practise kindness, shall be sober, and act justly! For I see some who are imperfect in their fear of Him sinning very much. Let us therefore fear God, not only because He is just; for it is through pity for those who have received injustice that He inflicts punishment on those who have done the injustice. As water therefore quenches fire, so does fear extinguish the desire for evil practices. He who teaches fearlessness does not himself fear; but he who does not fear, does not believe that there will be a judgment, strengthens his lusts, acts as a magician, and accuses others of the deeds which he himself does.”
Footnotes
321:1345We have adopted an emendation of a passage which is plainly corrupt.
Chapter XIII.—The Evidence of the Senses Contrasted with that from Supernatural Vision.
Simon, on hearing this, interrupted him, and said: “I know against whom you are making these remarks; but in order that I may not spend any time in discussing subjects which I do not wish to discuss, repeating the same statements to refute you, reply to that which is concisely stated by us. You professed that you had well understood the doctrines and deeds 1346 of your teacher because you saw them before you with your own eyes, 1347 and heard them with your own ears, and that it is not possible for any other to have anything similar by vision or apparition. But I shall show that this is false. He who hears any one with his own ears, is not altogether fully assured of the truth of what is said; for his mind has to consider whether he is wrong or not, inasmuch as he is a man as far as appearance goes. But apparition not merely presents an object to view, but inspires him who sees it with confidence, for it comes from God. Now reply first to this.” 1348
Footnotes
321:1346Doctrines and deeds; lit., the things of your teacher.
321:1347The mss. have here ἐνεργείᾳ, “activity.” This has been amended into ἐναργείᾳ, “with plainness, with distinctness.” ᾽Ενάργεια is used throughout in opposition to ὀπτασία, ὅραμα, and ἐνύπνιον, and means the act of seeing and hearing by our own senses in plain daylight, when to doubt the fact observed is to doubt the senses; ὀπτασία is apparition or vision in ecstasy, or some extraordinary way but that of sleep; ὅραμα and ἐνύπνιον are restricted to visions in sleep. The last term implies this. The first means simply “a thing seen.”
322:1348[Comp. Recognitions, ii. 50, 51, 61–65. The emphasis laid upon supernatural visions in the remainder of the Homily has been supposed to convey an insinuation against the revelations to the Apostle Paul.—R.]
Chapter XIV.—The Evidence of the Senses More Trustworthy Than that of Supernatural Vision.
And Peter said: “You proposed to speak to one point, you replied to another. 1349 For your proposition was, that one is better able to know more fully, and to attain confidence, 1350 when he hears in consequence of an apparition, than when he hears with his own ears; but when you set about the matter, you were for persuading us that he who hears through an apparition is surer than he who hears with his own ears. Finally, you alleged that, on this account, you knew more satisfactorily the doctrines of Jesus than I do, because you heard His words through an apparition. But I shall reply to the proposition you made at the beginning. The prophet, because he is a prophet, having first given certain information with regard to what is objectively 1351 said by him, is believed with confidence; and being known beforehand to be a true prophet, and being examined and questioned as the disciple wishes, he replies: But he who trusts to apparition or vision and dream is insecure. For he does not know to whom he is trusting. For it is possible either that he may be an evil demon or a deceptive spirit, pretending in his speeches to be what he is not. But if any one should wish to inquire of him who he is who has appeared, he can say to himself whatever he likes. And thus, gleaming forth like a wicked one, and remaining as long as he likes, he is at length extinguished, not remaining with the questioner so long as he wished him to do for the purpose of consulting him. For any one that sees by means of dreams cannot inquire about whatever he may wish. For reflection is not in the special power of one who is asleep. Hence we, desiring to have information in regard to something in our waking hours, inquire about something else in our dreams; or without inquiring, we hear about matters that do not concern us, and awaking from sleep we are dispirited because we have neither heard nor inquired about those matters which we were eager to know.”
Footnotes
322:1349Probably it should be ἀπεκλίνω instead of ἀπεκρίνω, “you turned aside to another.”
322:1350The words in italics are inserted conjecturally, to fill up a lacuna in the best ms.
322:1351ἐναργῶς, “with reference to things palpable to our senses.”
Chapter XV.—The Evidence from Dreams Discussed.
And Simon said: “If you maintain that apparitions do not always reveal the truth, yet for all that, visions and dreams, being God-sent, do not speak falsely in regard to those matters which they wish to tell.” And Peter said: “You were right in saying that, being God-sent, they do not speak falsely. But it is uncertain if he who sees has seen a God-sent dream.” And Simon said: “If he who has had the vision is just, he has seen a true vision.” And Peter said: “You were right. But who is just, if he stands in need of a vision that he may learn what he ought to learn, and do what he ought to do?” And Simon said: “Grant me this, that the just man alone can see a true vision, and I shall then reply to that other point. For I have come to the conclusion that an impious man does not see a true dream.” And Peter said: “This is false; and I can prove it both apart from Scripture and by Scripture; but I do not undertake to persuade you. For the man who is inclined to fall in love with a bad woman, does not change his mind so as to care for a lawful union with another woman in every respect good; but sometimes they love the worse woman through prepossessions, though they are conscious that there is another who is more excellent. And you are ignorant, in consequence of some such state of mind.” And Simon said: “Dismiss this subject, and discuss the matter on which you promised to speak. For it seems to me impossible that impious men should receive dreams from God in any way whatever.”
Chapter XVI.—None But Evil Demons Appear to the Impious.
And Peter said: “I remember that I promised to prove this point, and to give my proofs in regard to it from Scripture and apart from Scripture. And now listen to what I say. We know that there are many (if you will pardon me the statement; and if you don’t, I can appeal to those who are present as judges) who worship idols, commit adultery, and sin in every way, and yet they see true visions and dreams, and some of them have also apparitions of demons. For I maintain that the eyes of mortals cannot see the incorporeal form of the Father or Son, because it is illumined by exceeding great light. Wherefore it is not because God envies, but because He pities, that He cannot be seen by man who has been turned into flesh. For he who sees God cannot live. For the excess of light dissolves the flesh of him who sees; unless by the secret power of God the flesh be changed into the nature of light, so that it can see light, or the substance of light be changed into flesh, so that it can be seen by flesh. For the power to see the Father, without undergoing any change, belongs to the Son alone. But the just shall also in like manner behold God; 1352 for in the resurrection of the dead, when they have been changed, as far as their bodies are concerned, into light, and become like the angels, they shall be able to see Him. Finally, then, if any angel be sent that he may he seen by a man, he is changed into flesh, that he may be able to be seen by flesh. For no one can see the incorporeal power not only of the Son, but not even of an angel. But if one sees an apparition, he should know that this is the apparition of an evil demon.
Footnotes
323:1352We have translated a bold conjecture. The text has, “The just not in like manner,” without any verb, which Schwegler amended: “To the just this power does not belong in like manner.”
Chapter XVII.—The Impious See True Dreams and Visions.
“But it is manifest that the impious see true visions and dreams, and I can prove it from Scripture. Finally, then, it is written in the law, how Abimelech, who was impious, wished to defile the wife of just Abraham by intercourse, and how he heard the commandment from God in his sleep, as the Scripture saith, not to touch her, 1353 because she was dwelling with her husband. Pharaoh, also an impious man, saw a dream in regard to the fulness and thinness of the ears of corn, 1354 to whom Joseph said, when he gave the interpretation, that the dream had come from God. 1355 Nebuchadnezzar, who worshipped images, and ordered those who worshipped God to be cast into fire, saw a dream 1356 extending over the whole age of the world. 1357 And let no one say, ‘No one who is impious sees a vision when awake.’ That is false. Nebuchadnezzar himself, having ordered three men to be cast into fire, saw a fourth when he looked into the furnace, and said, ‘I see the fourth as the Son of God.’ 1358 And nevertheless, though they saw apparitions, visions, and dreams, they were impious. Thus, we cannot infer with absolute certainty that the man who has seen visions, and dreams, and apparitions, is undoubtedly pious. For in the case of the pious man, the truth gushes up natural and pure 1359 in his mind, not worked up through dreams, but granted to the good through intelligence.
Footnotes
323:1353Gen. xx. 3.
323:1354Gen. xli. 5, ff.
323:1355Gen. xli. 25.
323:1356Dan. ii. 31.
323:1357Lit., of the whole length of the age.
323:1358Dan. iii. 25.
323:1359We have amended this passage. The text applies the words “natural or innate and pure” to the mind.
Chapter XVIII.—The Nature of Revelation.
“Thus to me also was the Son revealed by the Father. Wherefore I know what is the meaning of revelation, having learned it in my own case. For at the very time when the Lord said, ‘Who do they say that I am?’ 1360 and when I heard one saying one thing of Him, and another another, it came into my heart to say (and I know not, therefore, how I said it), ‘Thou art the Son of the living God.’ 1361 But He, pronouncing me blessed, pointed out to me that it was the Father who had revealed it to me; and from this time I learned that revelation is knowledge gained without instruction, and without apparition and dreams. And this is indeed the case. For in the soul 1362 which has been placed in us by 1363 God, there is all the truth; but it is covered and revealed by the hand of God, who works so far as each one through his knowledge deserves. 1364 But the declaration of anything by means of apparitions and dreams from without is a proof, not that it comes from revelation, but from wrath. Finally, then, it is written in the law, that God, being angry, said to Aaron and Miriam, 1365 ‘If a prophet arise from amongst you, I shall make myself known to him through visions and dreams, but not so as to my servant Moses; because I shall speak to him in an outward appearance, and not through dreams, just as one will speak to his own friend.’ You see how the statements of wrath are made through visions and dreams, but the statements to a friend are made face to face, in outward appearance, and not through riddles and visions and dreams, as to an enemy.
Footnotes
323:1360Matt. xvi. 13.
323:1361Matt. xvi. 16.
323:1362This word is not in the text. Schliemann proposed the word “heart.” Possibly “breath” or “spirit” may be the lost word. See above.
323:1363“By” should properly be “from.”
323:1364Lit., “who produces according to the merit of each one knowing.” Cotelerius translated, “who, knowing the merit of each man, does to him according to it.” The idea seems to be, that God uncovers the truth hidden in the soul to each man according to his deserts.
323:1365Num. 12:6, 7, Exod. 33:11.
Chapter XIX.—Opposition to Peter Unreasonable.
“If, then, our Jesus appeared to you in a vision, made Himself known to you, and spoke to you, it was as one who is enraged with an adversary; and this is the reason why it was through visions and dreams, or through revelations that were from without, that He spoke to you. But can any one be rendered fit for instruction through apparitions? And if you will say, ‘It is possible,’ then I ask, ‘Why did our teacher abide and discourse a whole year to those who were awake?’ And how are we to believe your word, when you tell us that He appeared to you? And how did He appear to you, when you entertain opinions contrary to His teaching? But if you were seen and taught by Him, and became His apostle for a single hour, proclaim His utterances, interpret His sayings, love His apostles, contend not with me who companied with Him. For in direct opposition to me, who am a firm rock, the foundation of the Church, 1366 you now stand. If you were not opposed to me, you would not accuse me, and revile the truth proclaimed by me, in order that I may not be believed when I state what I myself have heard with my own ears from the Lord, as if I were evidently a person that was condemned and in bad repute. 1367 But if you say that I am condemned, you bring an accusation against God, who revealed the Christ to me, and you inveigh against Him who pronounced me blessed on account of the revelation. But if, indeed, you really wish to work in the cause of truth, learn first of all from us what we have learned from Him, and, becoming a disciple of the truth, become a fellow-worker with us.”
Footnotes
324:1366Matt. xvi. 18.
324:1367We have adopted an emendation of Schwegler’s. The text reads, “in good repute.” [The word “condemned” is supposed to be borrowed from the account of the contest at Antioch in Gal. ii. 11, where it is applied to the Apostle Peter. This passage has therefore been regarded as a covert attack upon the Apostle Paul.—R.]
Chapter XX.—Another Subject for Discussion Proposed.
When Simon heard this, he said: “Far be it from me to become his or your disciple. For I am not ignorant of what I ought to know; but the inquiries which I made as a learner were made that I may see if you can prove that actual sight is more distinct than apparition. 1368 But you spoke according to your own pleasure; you did not prove. And now, to-morrow I shall come to your opinions in regard to God, whom you affirmed to be the framer of the world; and in my discussion with you, I shall show that he is not the highest, nor good, and that your teacher made the same statements as I now do; and I shall prove that you have not understood him.” On saying this he went away, not wishing to listen to what might be said to the propositions which he had laid down.
Footnotes
324:1368This passage is corrupt in the text. Dressel reads, “that activity is more distinct than apparition.” By activity would be meant, “acting while one is awake, and in full possession of his sense;” and thus the meaning would be nearly the same as in our translation.
Homily XVIII.
Chapter I.—Simon Maintains that the Framer of the World is Not the Highest God.
At break of day, when Peter went forth to discourse, Simon anticipated him, and said: “When I went away yesterday, I promised to you to return to-day, and in a discussion show that he who framed the world is not the highest God, but that the highest God is another who alone is good, and who has remained unknown up to this time. At once, then, state to me whether you maintain that the framer of the world is the same as the lawgiver or not? If, then, he is the lawgiver, he is just; but if he is just, he is not good. But if he is not good, then it was another that Jesus proclaimed, when he said, 1369 ‘Do not call me good; for one is good, the Father who is in the heavens.’ Now a lawgiver cannot be both just and good, for these qualities do not harmonize.” 1370 And Peter said: “First tell us what are the actions which in your opinion constitute a person good, and what are those which constitute him just, in order that thus we may address our words to the same mark.” And Simon said: “Do you state first what in your opinion is goodness, and what justice.”
Footnotes
324:1369Matt. xix. 17.
324:1370[Comp. xvii. 5, and Recognitions, iii. 37, 38.—R.]
Chapter II.—Definition of Goodness and Justice.
And Peter said: “That I may not waste my time in contentious discussions, while I make the fair demand that you should give answers to my propositions, I shall myself answer those questions which I put, as is your wish. I then affirm that the man who bestows 1371 goods is good, just as I see the Framer of the world doing when He gives the sun to the good, and the rain to the just and unjust.” And Simon said: “It is most unjust that he should give the same things to the just and the unjust.” And Peter said: “Do you, then, in your turn state to us what course of conduct would constitute Him good.” And Simon said: “It is you that must state this.” And Peter said: “I will. He who gives the same things to the good and just, and also to the evil and unjust, is not even just according to you; but you would with reason call Him just if He gave goods to the good and evils to the evil. What course of conduct, then, would He adopt, if He does not adopt the plan of giving things temporal to the evil, if perchance they should be converted, and things eternal to the good, if at least they remain good? And thus by giving to all, but by gratifying the more excellent, 1372 His justice is good; and all the more long-suffering in this, that to sinners who repent He freely grants forgiveness of their sins, and to those who have acted well He assigns even eternal life. But judging at last, and giving to each one what he deserves, He is just. If, then, this is right, confess it; but if it appears to you not to be right, refute it.”
Footnotes
324:1371There is a lacuna in one of the mss. here, which is supplied in various ways. We have inserted the word “goods.”
325:1372This translation of Cotelerius is doubtful. More correctly it would be, “by gratifying different people,” which does not make sense. Wieseler proposes, “by gratifying in different ways.”
Chapter III.—God Both Good and Just.
And Simon said: “I said once for all, ‘Every lawgiver, looking to justice, is just.’” And Peter said: “If it is the part of him who is good not to lay down a law, but of him who is just to lay down a law, in this way the Framer of the world is both good and just. He is good, inasmuch as it is plain that He did not lay down a law in writing from the times of Adam to Moses; but inasmuch as He had a written law from Moses to the present times, 1373 He is just also.” And Simon said: “Prove to me from the utterances of your teacher that it is within the power of the same man to be good and just; for to me it seems impossible that the lawgiver who is good should also be just.” And Peter said: “I shall explain to you how goodness itself is just. Our teacher Himself first said to the Pharisee who asked Him, 1374 ‘What shall I do to inherit eternal life?’ ‘Do not call me good; for one is good, even the Father who is in the heavens;’ and straightway He introduced these words, ‘But if thou shalt wish to enter into life, keep the commandments.’ And when he said, ‘What commandments?’ He pointed him to those of the law. Now He would not, if He were indicating some other good being, have referred him to the commandments of the Just One. That indeed justice and goodness are different I allow, but you do not know that it is within the power of the same being to be good and just. For He is good, in that He is now long-suffering with the penitent, and welcomes them; but just, when acting as judge He will give to every one according to his deserts.”
Footnotes
325:1373The text seems corrupt here. Literally it is, “from Moses to the present times, as has been written, He is just also.”
325:1374Luke 18:18, Matt. 19:16, ff.
Chapter IV.—The Unrevealed God.
And Simon said: “How, then, if the framer of the world, who also fashioned Adam, was known, and known too by those who were just according to the law, and moreover by the just and unjust, and the whole world, does your teacher, coming after all these, say, 1375 ‘No one has known the Father but the Son, even as no one knoweth the Son but the Father, and those to whom the Son may wish to reveal Him?’ But he would not have made this statement, had he not proclaimed a Father who was still unrevealed, whom the law speaks of as the highest, and who has not given any utterance either good or bad (as Jeremiah testifies in the Lamentations 1376 ); who also, limiting the nations to seventy languages, according to the number of the sons of Israel who entered Egypt, and according to the boundaries of these nations, gave to his own Son, who is also called Lord, and who brought into order the heaven and the earth, the Hebrews as his portion, and defined him to be God of gods, that is, of the gods who received the other nations as their portions. Laws, therefore, proceeded from all the so-called gods to their own divisions, which consist of the other nations. In like manner also from the Son of the Lord of all came forth the law which is established among the Hebrews. And this state of matters was determined on, that if any one should seek refuge in the law of any one, he should belong to the division of him whose law he undertook to obey. No one knew the highest Father, who was unrevealed, just as they did not know that his Son was his Son. Accordingly at this moment you yourself, in assigning the special attributes of the unrevealed Most High to the Son, do not know that he is the Son, being the Father of Jesus, who with you is called the Christ.”
Footnotes
325:1375Matt. 11:27, Luke 10:22. Comp. Homily XVII. 4; Recognitions, ii. 47, 48. The discussion here is much fuller.—R.].
325:1376Lam. iii. 38.
Chapter V.—Peter Doubts Simon’s Honesty.
When Simon had made these statements, Peter said to him: “Can you call to witness that these are your beliefs that being Himself,—I do not mean Him whom you speak of now as being unrevealed, but Him in whom you believe, though you do not confess Him? For you are talking nonsense when you define one thing in stead of another. Wherefore, if you call Him to witness that you believe what you say, I shall answer you. But if you continue discussing with me what you do not believe, you compel me to strike the empty air.” And Simon said: “It is from some of your own disciples that I have heard that this is the truth.” 1377 And Peter said: “Do not bear false witness?” And Simon said: “Do not rebuke me, most insolent man.” And Peter said: “So long as you do not tell who it was who said so, I affirm that you are a liar.” And Simon said: “Suppose that I myself have got up these doctrines, or that I heard them from some other, give me your answer to them. For if they cannot be overturned, then I have learned that this is the truth.” And Peter said: “If it is a human invention, I will not reply to it; but if you are held fast by the supposition that it is the truth, acknowledge to me that this is the case, and I can then myself say something in regard to the matter.” And Simon said: “Once for all, then, these doctrines seem to me to be true. Give me your reply, if you have aught to say against them.”
Footnotes
325:1377The words in italics are inserted to fill up a lacuna which occurs here in the Vaticanms.
Chapter VI.—The Nature of Revelation.
And Peter said: “If this is the case, you are acting most impiously. For if it belongs to the Son, who arranged heaven and earth, to reveal His unrevealed Father to whomsoever He wishes, you are, as I said, acting most impiously in revealing Him to those to whom He has not revealed Him.” And Simon said: “But he himself wishes me to reveal him.” And Peter said: “You do not understand what I mean, Simon. But listen and understand. When it is said that the Son will reveal Him to whom He wishes, it is meant that such an one is to learn of Him not by instruction, but by revelation only. For it is revelation when that which lies secretly veiled in all the hearts of men is revealed unveiled by His God’s own will without any utterance. And thus knowledge comes to one, not because he has been instructed, but because he has understood. And yet the person who understands it cannot demonstrate it to another, since he did not himself receive it by instruction; nor can he reveal it, since he is not himself the Son, unless he maintains that he is himself the Son. But you are not the standing Son. For if you were the Son, assuredly you would know those who are worthy of such a revelation. But you do not know them. For if you knew them, you would do as they do who know.”
Chapter VII.—Simon Confesses His Ignorance.
And Simon said: “I confess I have not understood what you mean by the expression, ‘You would do as they do who know.’” And Peter said: “If you have not understood it, then you cannot know the mind of every one; and if you are ignorant of this, then you do not know those who are worthy of the revelation. You are not the Son, for 1378 the Son knows. Wherefore He reveals Him to whomsoever He wishes, because they are worthy.” And Simon said: “Be not deceived. I know those who are worthy, and I am not the Son. And yet I have not understood what meaning you attach to the words, ‘He reveals Him to whomsoever He wishes.’ But I said that I did not understand it, not because I did not know it, but because I knew that those who were present did not understand it, in order that you may state it more distinctly, so that they may perceive what are the reasons why we are carrying on this discussion.” And Peter said: “I cannot state the matter more clearly: explain what meaning you have attached to the words.” And Simon said: “There is no necessity why I should state your opinions.” And Peter said: “You evidently, Simon, do not understand it, and yet you do not wish to confess, that you may not be detected in your ignorance, and thus be proved not to be the standing Son. For you hint this, though you do not wish to state it plainly; and, indeed, I who am not a prophet, but a disciple of the true Prophet, know well from the hints you have given what your wishes are. For you, though you do not understand even what is distinctly said, wish to call yourself son in opposition to us.” And Simon said: “I will remove every pretext from you. I confess I do not understand what can be the meaning of the statement, ‘The Son reveals Him to whomsoever He wishes.’ State therefore what is its meaning more distinctly.”
Footnotes
326:1378The Greek has “but.”
Chapter VIII.—The Work of Revelation Belongs to the Son Alone.
And Peter said: “Since, at least in appearance, you have confessed that you do not understand it, reply to the question I put to you, and you will learn the meaning of the statement. Tell me, do you maintain that the Son, whoever he be, is just, or that he is not just?” And Simon said: “I maintain that he is most just.” And Peter said: “Seeing He is just, why does He not make the revelation to all, but only to those to whom He wishes?” And Simon said: “Because, being just, he wishes to make the revelation only to the worthy.” And Peter said: “Must He not therefore know the mind of each one, in order that He may make the revelation to the worthy?” And Simon said: “Of course he must.” And Peter said: “With reason, therefore, has the work of giving the revelation been confined to Him alone, for He alone knows the mind of every one; and it has not been given to you, who are not able to understand even that which is stated by us.”
Chapter IX.—How Simon Bears His Exposure.
When Peter said this, the multitudes applauded. 1379 But Simon, being thus exposed, 1380 blushed through shame, and rubbing his forehead, said: “Well, then, do they declare that I, a magician, yea, even I who syllogize, am conquered by Peter? It is not so. But if one should syllogize, though carried away and conquered, he still retains the truth that is in him. For the weakness in the defender is not identical with the truth in the conquered man. 1381 But I assure you that I have judged all those who are bystanders worthy to know the unrevealed Father. Wherefore, because I publicly reveal him to them, you yourself, through envy, are angry with me who wish to confer a benefit on them.”
Footnotes
326:1379[The remainder of the Homily is without a close parallel in the Recognitions.—R.]
326:1380Lit., “caught in the act.”
327:1381This passage is deemed corrupt by commentators. We have made no change in the reading of the mss., except that of νενικημένην into νενικημένος, and perhaps even this is unnecessary. The last sentence means: “A man may overcome the weakness of his adversary: but he does not therefore strip him of the truth, which he possesses even when he is conquered.” The Latin translation of Cotelerius, with some emendations from later editors, yields this: “But they say that I, a magician, am not merely conquered by Peter, but reduced to straits by his reasonings. But not even though one be reduced to straits by reasonings, has he the truth which is in him conquered. For the weakness of the defender is not the truth of the conqueror.”
Chapter X.—Peter’s Reply to Simon.
And Peter said: “Since you have thus spoken to please the multitudes who are present, I shall speak to them, not to please them, but to tell them the truth. Tell me how you know all those who are present to be worthy, when not even one of them agreed with your exposition of the subject; for the giving of applause to me in opposition to you is not the act of those who agree with you, but of those who agree with me, to whom they gave the applause for having spoken the truth. But since God, who is just, judges the mind of each one—a doctrine which you affirm to be true—He would not have wished this to be given through the left hand to those on the right hand, exactly as the man who receives anything from a robber is himself guilty. So that, on this account, He did not wish them to receive what is brought by you; but they are to receive the revelation through the Son, who has been set apart for this work. For to whom is it reasonable that the Father should give a revelation, but to His only Son, because He knows Him to be worthy of such a revelation? And so this is a matter which one cannot teach or be taught, but it must be revealed by the ineffable hand to him who is worthy to know it.”
Chapter XI.—Simon Professes to Utter His Real Sentiments.
And Simon said: It contributes much to victory, if the man who wars uses his own weapons; for what one loves he can in real earnest defend, and that which is defended with genuine earnestness has no ordinary power in it. Wherefore in future I shall lay before you my real opinions. I maintain that there is some unrevealed power, unknown to all, even to the Creator himself, as Jesus himself has also declared, though he did not know what he said. For when one talks a great deal he sometimes hits the truth, not knowing what he is saying. I am referring to the statement which he uttered, ‘No one knows the Father.’” And Peter said: “Do not any longer profess that you know His doctrines.” And Simon said: “I do not profess to believe his doctrines; but I am discussing points in which he was by accident right.” And Peter said: “Not to give you any pretext for escape, I shall carry on the discussion with you in the way you wish. At the same time, I call all to witness that you do not yet believe the statement which you just now made. For I know your opinions. And in order that you may not imagine that I am not speaking the truth, I shall expound your opinions, that you may know that you are discussing with one who is well acquainted with them.
Chapter XII.—Simon’s Opinions Expounded by Peter.
“We, Simon, do not assert that from the great power, which is also called the dominant 1382 power, two angels were sent forth, the one to create the world, the other to give the law; nor that each one when he came proclaimed himself, on account of what he had done, as the sole creator; nor that there is one who stands, will stand, and is opposed. 1383 Learn how you disbelieve even in respect to this subject. If you say that there is an unrevealed power, that power is full of ignorance. For it did not foreknow the ingratitude of the angels who were sent by it.” And Simon became exceedingly angry with Peter for saying this, and interrupted his discourse, saying: “What nonsense is this you speak, you daring and most impudent of men, revealing plainly before the multitudes the secret doctrines, so that they can be easily learned?” And Peter said: “Why do you grudge that the present audience should receive benefit?” And Simon said: “Do you then allow that such knowledge is a benefit?” And Peter said: “I allow it: for the knowledge of a false doctrine is beneficial, inasmuch as you do not fall into it because of ignorance.” And Simon said: “You are evidently not able to reply to the propositions I laid before you. I maintain that even your teacher affirms that there is some Father unrevealed.”
Footnotes
327:1382Κυρία.
327:1383The text is corrupt. Various emendations have been proposed, none of which are satisfactory. Uhlhorn proposes, “That there is a standing one, one who will stand. You who are opposed, learn how you disbelieve, and that this subject which you say is the power unrevealed is full of ignorance.” P. 328, note 1.
Chapter XIII.—Peter’s Explanation of the Passage.
And Peter said: “I shall reply to that which you wish me to speak of,—namely, the passage, ‘No one knows the Father but the Son, nor does any one know the Son but the Father, and they to whom the Son may wish to reveal Him.’ First, then, I am astonished that, while this statement admits of countless interpretations, you should have chosen the very dangerous position of maintaining that the statement is made in reference to the ignorance of the Creator (Demiurge), and all who are under him. For, first, the statement can apply to all the Jews who think that David is the father of Christ, and that Christ himself is his son, and do not know that He is the Son of God. Wherefore it is appropriately said, ‘No one knows the Father,’ since, instead of God, they affirmed David to be His father; and the additional remark, that no one knows even the Son, is quite correct, since they did not know that He was the Son. The statement also, ‘to whomsoever the Son may wish to reveal Him,’ is also correct; for He being the Son from the beginning, was alone appointed to give the revelation to those to whom He wishes to give it. And thus the first man (protoplast) Adam must have heard of Him; and Enoch, who pleased God, must have known Him; and Noah, the righteous one, must have become acquainted with Him; and Abraam His friend must have understood Him; and Isaac must have perceived Him; and Jacob, who wrestled with Him, must have believed in Him; and the revelation must have been given to all among the people who were worthy.
Chapter XIV.—Simon Refuted.
“But if, as you say, it will be possible to know Him, because He is now revealed to all through Jesus, 1384 are you not stating what is most unjust, when you say that these men did not know Him, who were the seven pillars of the world, and who were able to please the most just God, and that so many now from all nations who were impious know Him in every respect? Were not those who were superior to every one not deemed worthy to know Him? 1385 And how can that be good which is not just? unless you wish to give the name of ‘good,’ not to him who does good to those who act justly, but to him who loves the unjust, even though they do not believe, and reveals to them the secrets which he would not reveal to the just. But such conduct is befitting neither in one who is good nor just, but in one who has come to hate the pious. Are not you, Simon, the standing one, who have the boldness to make these statements which never have been so made before?”
Footnotes
328:1384The text is corrupt. We have placed διὰ τὸ after εἰδέναι.
328:1385Another reading is: “Were not those deemed better worthy than any one else to know Him?”
Chapter XV.—Matthew XI. 25 Discussed.
And Simon, being vexed at this, said: “Blame your own teacher, who said, ‘I thank Thee, Lord of heaven and earth, that what was concealed from the wise, Thou hast revealed to suckling babes.’” 1386 And Peter said: “This is not the way in which the statement was made; but I shall speak of it as if it had been made in the way that has seemed good to you. Our Lord, even if He had made this statement, ‘What was concealed from the wise, the Father revealed to babes,’ could not even thus be thought to point out another God and Father in addition to Him who created the world. For it is possible that the concealed things of which He spoke may be those of the Creator (Demiurge) himself; because Isaiah 1387 says, ‘I will open my mouth in parables, and I will belch forth things concealed from the foundation of the world.’ Do you allow, then, that the prophet was not ignorant of the things concealed, which Jesus says were concealed from the wise, but revealed to babes? And how was the Creator (Demiurge) ignorant of them, if his prophet Isaiah was not ignorant of them? But our Jesus did not in reality say ‘what was concealed,’ but He said what seems a harsher statement; for He said, ‘Thou hast concealed these things from the wise, and 1388 hast revealed them to sucking babes.’ Now the word ‘Thou hast concealed’ implies that they had once been known to them; for the key of the kingdom of heaven, that is, the knowledge of the secrets, lay with them.
Footnotes
328:1386Matt. 11:25, Luke 10:21; comp. Recognitions, iv. 5].
328:1387The passage does not occur in Isaiah, but in Ps. lxxviii. 2. The words are quoted not from the LXX., but from the Gospel of Matthew (Matt. 13.35), where in somemss. they are attributed to Isaiah. See Uhlhorn, p. 119.
328:1388The words in italics are omitted in the mss.; but the context leaves no doubt that they were once in the text.
Chapter XVI.—These Things Hidden Justly from the Wise.
“And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, 1389 and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. 1390 For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have any thing it is taken away, 1391 even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned.
Footnotes
328:1389Luke xi. 52.
328:1390Matt. 7:2, Luke 6:38].
328:1391Luke viii. 18.
Chapter XVII.—The Way to the Kingdom Not Concealed from the Israelites.
“But if one shall say nothing was concealed from the sons of Israel, because it is written, 1392 ‘Nothing escaped thy notice, O Israel (for do not say, O Jacob, The way is hid from me),’ he ought to understand that the things that belong to the kingdom had been hid from them, but that the way that leads to the kingdom, that is, the mode of life, had not been hid from them. Wherefore it is that He says, ‘For say not that the way has been hid from me.’ But by the way is meant the mode of life; for Moses says, 1393 ‘Behold, I have set before thy face the way of life and the way of death.’ And the Teacher spoke in harmony with this: 1394 ‘Enter ye through the strait and narrow way, through which ye shall enter into life.’ And somewhere else, when one asked Him, 1395 ‘What shall I do to inherit eternal life?’ He pointed out to him the commandments of the law.
Footnotes
329:1392Isa. 40:26, 27.
329:1393Deut. xxx. 15.
329:1394Matt. 7:13, 14.
329:1395Luke 18:18, Matt. 19:16, ff.
Chapter XVIII.—Isaiah I. 3 Explained.
“From the circumstance that Isaiah said, in the person of God, 1396 ‘But Israel hath not known me, and the people hath not understood me,’ it is not to be inferred that Isaiah indicated another God besides Him who is known; 1397 but he meant that the known God was in another sense unknown, because the people sinned, being ignorant of the just character of the known God, and imagined that they would not be punished by the good God. Wherefore, after he said, ‘But Israel hath not known me, and the people hath not understood me,’ he adds, ‘Alas! a sinful nation, a people laden with sins.’ For, not being afraid, in consequence of their ignorance of His justice, as I said, they became laden with sins, supposing that He was merely good, and would not therefore punish them for their sins.
Footnotes
329:1396Isa. i. 3.
329:1397Cotelerius’ms. inserts “the Creator” (Demiurge).
Chapter XIX.—Misconception of God in the Old Testament.
“And some sinned thus, on account of imagining that there would be no judgment 1398 because of His goodness. But others took an opposite course. For, supposing the expressions of the Scriptures which are against God, and are unjust and false, to be true, they did not know His real divinity and power. Therefore, in the belief that He was ignorant and rejoiced in murder, and let off the wicked in consequence of the gifts of sacrifices; yea, moreover, that He deceived and spake falsely, and did every thing that is unjust, they themselves did things like to what their God did, and thus sinning, asserted that they were acting piously. Wherefore it was impossible for them to change to the better, and when warned they took no heed. For they were not afraid, since they became like their God through such actions.
Footnotes
329:1398We have adopted the Latin translation here, as giving the meaning which was intended by the writer: but the Greek will scarcely admit of such a translation. Probably the text is corrupt, or something is omitted. The literal translation is, “in consequence of the unjudging supposition on account of the goodness.”
Chapter XX.—Some Parts of the Old Testament Written to Try Us.
“But one might with good reason maintain that it was with reference to those who thought Him to be such that the statement was made, ‘No one knoweth the Father but the Son, as no one knoweth even the Son, but the Father.’ And reasonably. For if they had known, they would not have sinned, by trusting to the books written against God, really for the purpose of trying. But somewhere also He says, wishing to exhibit the cause of their error more distinctly to them, ‘On this account ye do err, not knowing the true things of the Scriptures, on which account ye are ignorant also of the power of God.’ 1399 Wherefore every man who wishes to be saved must become, as the Teacher said, a judge of the books written to try us. For thus He spake: ‘Become experienced bankers.’ Now the need of bankers arises from the circumstance that the spurious is mixed up with the genuine.”
Footnotes
329:1399Mark xii. 24.
Chapter XXI.—Simon’s Astonishment at Peter’s Treatment of the Scriptures.
When Peter said this, Simon pretended to be utterly astonished at what was said in regard to the Scriptures; and as if in great agitation, he said: “Far be it from me, and those who love me, to listen to your discourses. And, indeed, as long as I did not know that you held these opinions in regard to the Scriptures, I endured you, and discussed with you; but now I retire. Indeed, I ought at the first to have withdrawn, because I heard you say, ‘I, for my part, believe no one who says anything against Him who created the world, neither angels, nor prophets, nor Scriptures, nor priests, nor teachers, nor any one else, even though one should work signs and miracles, even though he should lighten brilliantly in the air, or should make a revelation through visions or through dreams.’ Who, then, can succeed in changing your mind, whether well or ill, so as that you should hold opinions different from what you have determined on, seeing that you abide so persistently and immoveably in your own decision?”
Chapter XXII.—Peter Worships One God.
When Simon said this, and was going to depart, Peter said: “Listen to this one other remark, and then go where you like.” Whereupon Simon turned back and remained, and Peter said: “I know how you were then astonished when you heard me say, ‘Whosoever says anything whatever against God who created the world, I do not believe him.’ But listen now to something additional, and greater than this. If God who created the world has in reality such a character as the Scriptures assign Him, and if somehow or other He is incomparably wicked, more wicked 1400 than either the Scriptures were able to represent Him, or any other can even conceive Him to be, nevertheless 1401 I shall not give up worshipping Him alone, and doing His will. For I wish you to know and to be convinced, that he who has not affection for his own Creator, can never have it towards another. And if he has it towards another, he has it contrary to nature, and he is ignorant that he has this passion for the unjust from the evil one. Nor will he be able to retain even it stedfastly. And, indeed, if there is another above the Creator (Demiurge), he will welcome me, since he is good, all the more that I love my own Father; and he will not welcome you, as he knows that you have abandoned your own natural Creator: for I do not call Him Father, influenced by a greater hope, and not caring for what is reasonable. Thus, even if you find one who is superior to Him, he knows that you will one day abandon him; and the more so that he has not been your father, since you have abandoned Him who was really your Father.
Footnotes
330:1400“Incomparably wicked, more wicked than;” literally, “incomparably wicked as.”
330:1401The Greek has ὁμοίως, “in like manner.” We have translated ὅμως.
Chapter XXIII.—Simon Retires.
“But you will say, ‘He knows that there is no other above him, and on this account he cannot be abandoned.’ Thanks, then, to there being no other; but He knows that the state of your mind is one inclined to ingratitude. But if, knowing you to be ungrateful, He welcomes you, and knowing me to be grateful, He does not receive me, He is inconsiderate, according to your own assertion, and does not act reasonably. And thus, Simon, you are not aware that you are the servant of wickedness.” And Simon answered: “Whence, then, has evil arisen? tell us.” And Peter said: “Since to-day you were the first to go out, and you declared that you would not in future listen to me as being a blasphemer, come to-morrow, if indeed you wish to learn, and I shall explain the matter to you, and I will permit you to ask me any questions you like, without any dispute.” And Simon said: “I shall do as shall seem good to me.” And saying this, he went away. Now, none of those who entered along with him went out along with him; but, falling at Peter’s feet, they begged that they might be pardoned for having been carried away with Simon, and on repenting, to be welcomed. But Peter, admitting those persons who repented, and the rest of the multitudes, laid his hands upon them, praying, and healing those who were sick amongst them; and thus dismissing them, he urged them to return early about dawn. And saying this, and going in with his intimate friends, he made the usual preparations for immediate repose, for it was now evening.
Homily XIX.
Chapter I.—Simon Undertakes to Prove that the Creator of the World is Not Blameless.
The next day Peter came forth earlier than usual; and seeing Simon with many others waiting for him, he saluted the multitude, and began to discourse. But no sooner did he begin than Simon interrupted him, and said: “Pass by these long introductions of yours, and answer directly the questions I put to you. Since I perceive that you 1402 (as I know from what I heard at the beginning, that you have no other purpose, than by every contrivance to show that the Creator himself is alone the blameless God),—since, as I said, I perceive that you have such a decided desire to maintain this, that you venture to declare to be false some portions of the Scriptures that clearly speak against him, for this reason I have determined to-day to prove that it is impossible that he, being the Creator of all, should be blameless. But thus proof I can now begin, if you reply to the questions which I put to you.
Footnotes
330:1402This passage is corrupt. Wieseler has proposed to amend it by bold transposition of the clauses. We make one slight alteration in the text.
Chapter II.—The Existence of the Devil Affirmed.
“Do you maintain that there is any prince of evil or not? 1403 For if you say that there is not, I can prove to you from many statements, and those too of your teacher, that there is; but if you honestly allow that the evil one exists, then I shall speak in accordance with this belief.” And Peter said: “It is impossible for me to deny the assertion of my Teacher. Wherefore I allow that the evil one exists, because my Teacher, who spoke the truth in all things, has frequently asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days. 1404 And I know that He has said somewhere else, ‘If Satan casts out Satan, he is divided against himself: how then is his kingdom to stand?’ 1405 And He pointed out that He saw the evil one like lightning falling down from heaven. 1406 And elsewhere He said, ‘He who sowed the bad seed is the devil.’ 1407 And again, ‘Give no pretext to the evil one.’ 1408 Moreover, in giving advice, He said, ‘Let your yea be yea, and your nay nay; for what is more than these is of the evil one.’ 1409 Also, in the prayer which He delivered to us, we have it said, ‘Deliver us from the evil one.’ 1410 And in another place, He promised that He would say to those who are impious, ‘Go ye into outer darkness, which the Father prepared for the devil and his angels.’ 1411 And not to prolong this statement further, I know that my Teacher often said that there is an evil one. Wherefore I also agree in thinking that he exists. If, then, in future you have anything to say in accordance with this belief, say it, as you promised.”
Footnotes
331:1403[Compare with this discussion respecting the origin of the evil one, Recognitions, ix. 55, 56; x. 3, etc. In Recognitions, iii. 15–23, the existence of evil is discussed.—R.]
331:1404Mark i. 13.
331:1405Matt. xii. 26.
331:1406Luke x. 18.
331:1407Matt. xiii. 39.
331:1408This passage is not found in the New Testament. It resembles Eph. iv. 27.
331:1409Matt. 5:37, Jas. 5:12.
331:1410Matt. vi. 13.
331:1411Matt. xxv. 41.
Chapter III.—Peter Refuses to Discuss Certain Questions in Regard to the Devil.
And Simon said: “Since, then, you have honestly confessed, on the testimony of the Scriptures, that the evil one exists, state to us how he has come into existence, if indeed he has come into existence, and by whom, and why.” 1412 And Peter said: “Pardon me, Simon, if I do not dare to affirm what has not been written. But if you say that it has been written, prove it. But if, since it has not been written, you cannot prove it, why should we run risk in stating our opinions in regard to what has not been written? For if we discourse too daringly in regard to God, it is either because we do not believe that we shall be judged, or that we shall be judged only in respect to that which we do, but not also in regard to what we believe and speak.” 1413 But Simon, understanding that Peter referred to his own madness, said: “Permit me to run the risk; but do not you make what you assert to be blasphemy a pretext for retiring. For I perceive that you wish to withdraw, in order that you may escape refutation before the masses, sometimes as if you were afraid to listen to blasphemies, and at other times by maintaining that, as nothing has been written as to how, and by whom, and why the evil one came into existence, we ought not to dare to assert more than the Scripture. Wherefore also as a pious man you affirm this only, that he exists. But by these contrivances you deceive yourself, not knowing that, if it is blasphemy to inquire accurately regarding the evil one, the blame rests with me, the accuser, and not with you, the defender of God. And if the subject inquired into is not in Scripture, 1414 and on this account you do not wish to inquire into it, there are some satisfactory methods which can prove to you what is sought not less effectively than the Scriptures. For instance, must it not be the case that the evil one, who you assert exists, is either originated or unoriginated?” 1415
Footnotes
331:1412[Comp. Homily XX. 8, 9.—R.]
331:1413This passage is probably corrupt. We have adopted the readings of Cotelerius—ἤ, ἢ, instead of εἰ and μή.
331:1414Lit., “unwritten.”
331:1415The words γενητός and ἀγένητος are difficult to translate. The first means one who has somehow or other come into being; the second, one who has never come into being; but has always been. The mss. confound γενητός with γεννητός, begotten, and ἀγένητος with ἀγέννητος, unbegotten.
Chapter IV.—Suppositions in Regard to the Devil’s Origin.
And Peter said: “It must be so.” And Simon: “Therefore, if he is originated, he has been made by that very God who made all things, being either born as an animal, or sent forth substantially, and resulting from an external mixture of elements. For either 1416 the matter, being living or lifeless, from which he was made was outside of Him, 1417 or he came into being through God Himself, or through his own self, or he resulted from things non-existent, or he is a mere relative thing, or he always existed. Having thus, as I think, clearly, pointed out all the possible ways by which we may find him, in going along some one of these we must find him. We must therefore go along each one of these in search of his origin; and when we find him who is his author, we must perceive that he is to blame. Or how does the matter seem to you?”
Footnotes
331:1416We have changed εἰ into ἢ.
331:1417By “Him” is understood God, though it may mean the devil.
Chapter V.—God Not Deserving of Blame in Permitting the Existence of the Devil.
And Peter said: “It is my opinion that, even if it be evident that he was made by God, the Creator who made him should not be blamed; for it might perchance be found that the service he performs 1418 was an absolute necessity. But if, on the other hand, it should be proved that he was not created, inasmuch as he existed for ever, not even is the Creator to be blamed in this respect, since He is better than all others, even if He has not been able to put an end to a being who had no beginning, because his nature did not admit of it; or if, being able, He does not make away with him, deeming it unjust to put an end to that which did not receive a beginning, and pardoning that which was by nature wicked, because he could not have become anything else, even if he were to wish to do so. 1419 But if, wishing to do good, He is not able, even in this case He is good in that He has the will, though He has not the power; and while He has not the power, He is yet the most powerful of all, in that the power is not left to another. But if there is some other that is able, and yet does not accomplish it, it must be allowed that, in so far as, being able, he does not accomplish it, he is wicked in not putting an end to him, as if he took pleasure in the deeds done by him. But if not even he is able, then he is better who, though unable, is yet not unwilling to benefit us according to his ability.”
Footnotes
332:1418Lit., “his usefulness was most necessary of all.”
332:1419This sentence is obscure in the original. We have, with Wieseler, read ἐπεί, omitting ἀρχῇ. Instead of supplying μή, we have turned συγγνῶναι into the participle.
Chapter VI.—Peter Accuses Simon of Being Worse Than the Devil.
And Simon said: “When you have discussed all the subjects which I have laid before you, I shall show you the cause of evil. Then I shall also reply to what you have now said, and prove that that God whom you affirm to be blameless is blameable.” And Peter said: “Since I perceive from what you say at the commencement that you are striving after nothing else than to subject God, as being the author of evil, to blame, I have resolved to go along with you all the ways you like, and to prove that God is entirely free from blame.” And Simon said: “You say this as loving God, whom you suppose you know; but you are not right.” And Peter said: “But you, as being wicked, and hating God whom you have not known, utter blasphemous words.” And Simon said: “Remember that you have likened me to the author of evil.” And Peter said: “I confess it, I was wrong in comparing you to the evil one; for I was compelled to do so, because I have not found one who is your equal, or worse than you. For this reason I likened you to the evil one; for you happen to be much more wicked than the author of evil. For no one can prove that the evil one spoke against God; but all of us who are present see you speaking daringly against Him.” And Simon said: “He who seeks the truth ought not to gratify any one in any respect contrary to what is really true. For why does he make the inquiry at all? Why, I ask? for I am not also able, laying aside the accurate investigation of things, to spend all my time in the praise of that God whom I do not know.” 1420
Footnotes
332:1420We have adopted the pointing of Wieseler.
Chapter VII.—Peter Suspects Simon of Not Believing Even in a God.
And Peter said: “You are not so blessed as to praise Him, nor indeed can you do such a good deed as this; for then you would be full of Him. For thus said our Teacher, who always spoke the truth: ‘Out of the abundance of the heart the mouth speaketh.’ 1421 Whence you, abounding in evil purposes, through ignorance speak against the only good God. And not yet suffering what you deserve to suffer for the words which you have dared to utter, 1422 you either imagine that there will be no judgment, or perchance you think that there is not even a God. Whence, not comprehending such long-suffering as His, you are moving on to still greater madness.” And Simon said: “Do not imagine that you will frighten me into not investigating the truth of your examples. For I am so eager for the truth, that for its sake I will not shrink from undergoing danger. If, then, you have anything to say in regard to the propositions made by me at the commencement, say it now.”
Footnotes
332:1421Matt. xii. 34.
332:1422We have altered the punctuation. Editors connect this clause with the previous sentence, and change ἤ of the ms. into εἰ.
Chapter VIII.—Peter Undertakes to Discuss the Devil’s Origin.
And Peter said: “Since you compel us, after we have made accurate investigations into the contrivances of God, to venture to state them, and that, too, to men who are not able to comprehend thoroughly the contrivances of their fellow-men, for the sake at least of those who are present, I, instead of remaining silent—a course which would be most pious—shall discuss the subjects of which you wish me to speak. I agree with you in believing that there is a prince of evil, of whose origin the Scripture has ventured to say nothing either true or false. But let us follow out the inquiry in many ways, as to how he has come into existence, if it is the fact that he has come into existence; and of the opinions which present themselves, let us select that which is most reverential, since in the case of probable opinions, that one is assumed with confidence which is based on the principle that we ought to attribute to God that which is more reverential; and all the more so, if, when all other suppositions are removed, there still remains one which is adequate and involves less danger. 1423 But I promise you, before I proceed with the investigation, that every method in the investigation can show that God alone is blameless.
Footnotes
333:1423This sentence is regarded as corrupt by Wieseler. We have retained the reading of the Paris ms., ὁ, and understand λαμβάνεται after it. Δὲ would naturally be inserted after ταύτῃ, but it is not necessary. Καθαρθεισῶν is translated in the Latin purgatis, which may mean the same as in our translation if we take it in the sense of “washed away;” but καθαιρεθεισῶν would be a better reading. The translation of Cotelerius gives, “Since this is reasonably assumed with firmness,—namely, that it is right to give to God,” etc.
Chapter IX.—Theories in Regard to the Origin of the Devil.
“But, as you said, if the evil one is created either he has been begotten as an animal, or he has been sent forth substantially by Him, 1424 or he has been compounded externally, or his will has arisen through composition; or it happened that he came into existence from things non-existent, without composition and the will of God; or he has been made by God from that which in no manner and nowhere exists; or the matter, being lifeless or living, from which he has arisen was outside of God; or he fashioned himself, or he was made by God, or he is a relative thing, or he ever existed: for we cannot say that he does not exist, since we have agreed in thinking that he does exist.” And Simon said: “Well have you distinguished all the methods of accounting for his existence in a summary manner. Now it is my part to examine these various ideas, and to show that the Creator is blameable. But it is your business to prove, as you promised, that he is free from all blame. But I wonder if you will be able. For, first, if the devil has been begotten from God as an animal, the vice which is his is accordingly the same as that of him who sends him forth.” And Peter said: “Not at all. For we see many men who are good the fathers of wicked children, and others who are wicked the fathers of good children, and others again who are wicked producing both good and wicked 1425 children, and others who are good having both wicked and good children. For instance, the first man who was created produced the unrighteous Cain and the righteous Abel.” To this Simon said: “You are acting foolishly, in using human examples when discoursing about God.” And Peter said: “Speak you, then, to us about God without using human examples, and yet so that what you say can be understood; but you are not able to do so.
Footnotes
333:1424The text here is evidently corrupt in many places. If the reading “by him” is to be retained, we must suppose, with Wieseler, that “by God” is omitted in the previous clause. Probably it should be, “by himself.”
333:1425“And bad” is not in the mss., but is required by the context.
Chapter X.—The Absolute God Entirely Incomprehensible by Man.
“For instance, then, what did you say in the beginning? If the wicked one has been begotten of God, being of the same substance as He, then God is wicked. But when I showed you, from the example which you yourself adduced, that wicked beings come from good, and good from wicked, you did not admit the argument, for you said that the example was a human one. Wherefore I now do not admit that the term ‘being begotten’ 1426 can be used with reference to God; for it is characteristic of man, and not of God, to beget. Not only so; but God cannot be good or evil, just or unjust. Nor indeed can He have intelligence, or life, or any of the other attributes which can exist in man; for all these are peculiar to man. And if we must not, in our investigations in regard to God, give Him the good attributes which belong to man, it is not possible for us to have any thought or make any statement in regard to God; but all we can do is to investigate One point alone,—namely, what is His will which He has Himself allowed us to apprehend, in order that, being judged, we might be without excuse in regard to those laws which we have not observed, though we knew them.”
Footnotes
333:1426The text is corrupt here. Literally it is, “I do not admit that God had been begotten.”
Chapter XI.—The Application of the Attributes of Man to God.
And Simon, hearing this, said: “You will not force me through shame to remain silent in regard to His substance, and to inquire into His will alone. For it is possible both to think and to speak of His substance. I mean from the good attributes that belong to man. For instance, life and death are attributes of man; but death is not an attribute of God, but life, and eternal life. Furthermore, men may be both evil and good; but God can be only incomparably good. And, not to prolong the subject too much, the better attributes of man are eternal attributes of God.” And Peter said: “Tell me, Simon, is it an attribute of man to beget evil and good, and to do evil and good?” And Simon said: “It is.” And Peter said: “Since you made this assertion, we must assign the better attributes of man to God; and so, while men beget evil and good, God can beget good only; and while men do evil and good, God rejoices only in doing good. Thus, with regard to God, we must either not predicate any of the attributes of man and be silent, or it is reasonable that we should assign the best of the good attributes to Him. And thus He alone is the cause of all good things.”
Chapter XII.—God Produced the Wicked One, But Not Evil.
And Simon said: “If, then, God is the cause only of what is good, what else can we think than that some other principle begot the evil one; 1427 or is evil unbegotten?” And Peter said: “No other power begot the wicked one, nor is evil unbegotten, as I shall show in the conclusion; for now my object is to prove, as I promised in the commencement, that God is blameless in every 1428 respect. We have granted, then, that God possesses in an incomparable way the better attributes that belong to men. Wherefore also it is possible for Him to have been the producer of the four substances,—heat, I mean, and cold, moist and dry. These, as being at first simple and unmixed, were naturally indifferent in their desire; 1429 but being produced by God, and mixed externally, they would naturally become a living being, possessing the free choice to destroy those who are evil. And thus, since all things have been begotten from Him, the wicked one is from no other source. Nor has he derived his evil from the God who has created all things (with whom it is impossible that evil should exist), because the substances were produced by Him in a state of indifference, and carefully separated from each other; and when they were externally blended through his art, there arose through volition the desire for the destruction of the evil ones. But the good cannot be destroyed by the evil that arose, even though it should wish to do so: for it exercises its power only 1430 against those who sin. Ignorant, then, of the character of each, 1431 he makes his attempt against him, and convicting him, he punishes him.” And Simon said: “God being able to mingle the elements, and to make His mixtures so as to produce any dispositions that He may wish, why did He not make the composition of each such as that it would prefer what is good?”
Footnotes
334:1427“Evil” is not in the mss. It is inserted from the next sentence.
334:1428“Every” is inserted by a conjecture of Schwegler’s.
334:1429Lit., “naturally had their desire towards neither.”
334:1430The mss. have “by law.” We have changed νόμῳ into μόνον.
334:1431The devil is plainly meant by the “he.”
Chapter XIII.—God the Maker of the Devil.
And Peter said: “Now indeed our object is to show how and by whom the evil one came into being, since he did come into being; but we shall show if he came into being blamelessly, when we have finished the subject now in hand. Then I shall show how and on account of what he came into being, and I shall fully convince you that his Creator is blameless. 1432 We said, then, that the four substances were produced by God. And thus, through the volition of Him who mingled them, arose, as He wished, the choice of evils. For if it had arisen contrary to His determination, or from some other substance or cause, then God would not have had firmness of will: for perchance, even though He should not wish it, leaders of evil might continually arise, who would war against His wishes. But it is impossible that this should be the case. For no living being, and especially one capable of giving guidance, can arise from accident: for everything that is produced must be produced by some one.”
Footnotes
334:1432This passage is evidently corrupt. But it is not easy to amend it.
Chapter XIV.—Is Matter Eternal?
And Simon said: “But what if matter, being coeval with Him, and possessing equal power, produces as His foe leaders who hinder His wishes?” And Peter said: “If matter is eternal, then it is the foe of no one: for that which exists for ever is impassible, and what is impassible is blessed; but what is blessed cannot be receptive of hatred, since, on account of its eternal creation, 1433 it does not fear that it will be deprived of anything. But how does not matter rather love the Creator, when 1434 it evidently sends forth its fruits to nourish all who are made by Him? And how does it not fear Him as superior, as trembling through earthquakes it confesses, and as, though its billows ran high, yet, when the Teacher was sailing on it and commanded a calm, it immediately obeyed and became still? 1435 What! did not the demons go out through fear and respect for Him, and others of them desired to enter into swine; but they first entreated Him before going, plainly because they had no power to enter even into swine without His permission?” 1436
Footnotes
334:1433Probably “eternity” should be read, instead of “eternal creation.”
334:1434At this word thems. of Cotelerius breaks off; and we have the rest only in the Ottobonian ms., first edited by Dressel.
334:1435Matt. 27:51, Matt. 8:24.
334:1436Matt. viii. 31.
Chapter XV.—Sin the Cause of Evil.
And Simon said: “But what if, being lifeless, it possesses a nature capable of producing what is evil and what is good?” And Peter said: “According to this statement, it is neither good nor evil, because it does not act by free choice, being lifeless and insensible. Wherefore it is possible to perceive distinctly in this matter, how, being lifeless, it produces as if it were living; 1437 and being insensible, it yet plainly fashions artistic shapes both in animals and plants.” And Simon said: “What! if God Himself gave it life, is not He, then, the cause of the evils which it produces?” And Peter said: “If God gave it life according to His own will, then it is His Spirit that produces it, and no longer is it anything hostile to God, or of equal power with Him; or it is impossible that everything made by Him is made according as He wishes. But you will say, He Himself is the cause of evil, since He Himself produces the evils through it. What sort, then, are the evils of which you speak? Poisonous serpents and deadly plants, or demons, or any other of those things that can disturb men?—which things would not have been injurious had not man sinned, for which reason 1438 death came in. For if man were sinless, the poison of serpents would have no effect, nor the activities of injurious plants, nor would there be the disturbances of demons, nor would man naturally have any other suffering; but losing his immortality on account of his sin, he has become, as I said, capable of every suffering. But if you say, Why, then, was the nature of man made at the beginning capable of death? I tell you, because of free-will; for if we were not capable of death, we could not, as being immortal, be punished on account of our voluntary sin. 1439 And thus, on account of our freedom from suffering, righteousness would be still more weakened if we were wicked by choice; for those who should have evil purposes could not be punished, on account of their being incapable of suffering. 1440
Footnotes
335:1437Possibly the right reading is ἐμψύχους, “it produces living beings.”
335:1438Or, “on whose account.”
335:1439[Comp. xi. 8; Recognitions, iii. 21, 26, etc.—R.]
335:1440The text is corrupt.
Chapter XVI.—Why the Wicked One is Entrusted with Power.
And Simon said to this: “I have one thing more to say in regard to the wicked one. Assuredly, since God made him out of nothing, he is in this respect wicked, 1441 especially since he was able to make him good, by giving him at his creation a nature in no way capable of selecting wickedness.” And Peter said: “The statement that He created him out of nothing, with a power of choice, is like the statement we have made above, that, having made such a constitution as can rejoice in evils, He Himself appears to be the cause of what took place. But since there is one explanation of both statements, we shall show afterwards why it was that He made him rejoice in the destruction of the wicked.” And Simon said: “If he made the angels also voluntary agents, and the wicked one departed from a state of righteousness, why has he been honoured with a post of command? Is it not plain that he who thus honoured him takes pleasure in the wicked, in that he has thus honoured him?” 1442 And Peter said: “If God set him by law, when he rebelled, to rule over those who were like him, ordering him to inflict punishment on those who sin, He is not unjust. But if it be the case that He has honoured him even after his revolt, He who honoured him saw beforehand his usefulness; for the honour is temporary, and it is right that the wicked should be ruled by the wicked one, and that sinners should be punished by him.”
Footnotes
335:1441The ms. reads: “In this respect he who made him is wicked, who gave existence to what was non-existent.”
335:1442The Greek is either ungrammatical or corrupt, but the sense is evident.
Chapter XVII.—The Devil Has Not Equal Power with God.
And Simon said: “If, then, he exists for ever, is not the fact of the sole government of God thus destroyed, since there is another power, namely, that concerned with matter, which rules along with Him?” And Peter said: “If they are different in their substances, they are different also in their powers, and the superior rules the inferior. But if they are of the same substance, then they are equal in power, and they are in like manner good or bad. But it is plain that they are not equal in power; for the Creator put matter into that shape of a world into which He willed to put it. Is it then at all possible to maintain that it always existed, being a substance; and is not matter, as it were, the storehouse of God? For it is not possible to maintain that there was a time 1443 when God possessed nothing, but He always was the only ruler of it. Wherefore also He is an eternal sole ruler; 1444 and on this account it would justly be said to belong to Him who exists, and rules, and is eternal.” 1445 And Simon said: “What then? Did the wicked one make himself? And was God good in such a way, that, knowing he would be the cause of evil, he yet did not destroy him at his origination, when he could have been destroyed, as not yet being perfectly made? For if he came into being suddenly and complete, then on that account 1446 he is at war with the Creator, as having come suddenly into being, possessed of equal power with him.”
Footnotes
335:1443This passage is supposed by most to be defective, and various words have been suggested to supply the lacuna.
335:1444Or, “monarch.” But only two letters of the word are in the ms.; the rest is filled in by conjecture.
335:1445Supplied by conjecture.
335:1446Three words are struck out of the text of the ms. by all editors, as being a repetition.
Chapter XVIII.—Is the Devil a Relation?
And Peter said: “What you state is impossible; for if he came into existence by degrees, He could have cut him off as a foe by His own free choice. And knowing beforehand that he was coming into existence, He would not have allowed him as a good, had He not known that by reason of him what was useful was being brought into existence. 1447 And he could not have come into existence suddenly, complete, of his own power. For he who did not exist could not fashion himself; and he neither could become complete out of nothing, nor could any one justly say that he had substance, 1448 so as always to be equal in power if he were begotten.” And Simon said: “Is he then a mere relation, and in this way wicked? 1449 —being injurious, as water is injurious to fire, but good for the seasonably thirsty land; as iron is good for the cultivation of the land, but bad for murders; and lust is not evil in respect of marriage, but bad in respect of adultery; as murder is an evil, but good for the murderer so far as his purpose is concerned; and cheating is an evil, but pleasant to the man who cheats; and other things of a like character are good and bad in like manner. In this way, neither is evil, nor good; for the one produces the other. For does not that which seems to be done injuriously rejoice the doer, but punish the sufferer? And though it seems unjust that a man should, out of self-love, gratify himself by every means in his power, to whom, on the other hand, does it not seem unjust that a man should suffer severe punishments at the hand of a just judge for having loved himself?”
Footnotes
336:1447The editors punctuate differently, thus: “And knowing beforehand that he was becoming not good, He would not have allowed him, unless He knew that he would be useful to Himself.” We suppose the reference in the text to be to Gen. i. 31.
336:1448Or, “self-subsistence.” We have supposed a transposition of the words in the text. The text is without doubt corrupt.
336:1449We have adopted an emendation of Lagarde’s.
Chapter XIX.—Some Actions Really Wicked.
And Peter said: “A man ought to punish himself through self-restraint, 1450 when his lust wishes to hurry on to the injury of another, knowing that 1451 the wicked one can destroy the wicked, for he has received power over them from the beginning. And not yet is this an evil to those who have done evil; but that their souls should remain punished after the destruction, you are right in thinking to be really harsh, though the man who has been fore-ordained for evil should say that it is right. 1452 Wherefore, as I said, we ought to avoid doing injury 1453 to another for the sake of a short lived pleasure, that we may not involve ourselves in eternal punishment for the sake of a little pleasure.” And Simon said: “Is it the case, then, that there is nothing either bad or good by nature, but the difference arises through law and custom? For is it not 1454 the habit of the Persians to marry their own mothers, sisters and daughters, while marriage with other women is prohibited 1455 as most barbarous? Wherefore, if it is not settled what things are evil, it is not possible for all to look forward to the judgment of God.” And Peter said: “This cannot hold; for it is plain to all that cohabitation with mothers is abominable, even though the Persians, who are a mere fraction of the whole, should under the effects of a bad custom fail to see the iniquity of their abominable conduct. Thus also the Britons publicly cohabit in the sight of all, and are not ashamed; and some men eat the flesh of others, and feel no disgust; and others eat the flesh of dogs; and others practice other unmentionable deeds. Thus, then we ought not to form our judgments with a perception which through habit has been perverted from its natural action. For to be murdered is an evil, even if all were to deny it; for no one wishes to suffer it himself, and in the case of theft 1456 no one rejoices at his own punishment. If, then, no one 1457 were at all ever to confess that these are sins, it is right even then to look forward of necessity to a judgment in regard to sins.” When Peter said this, Simon answered: “Does this, then, seem to you to be the truth in regard to the wicked one? Tell me.”
Footnotes
336:1450Dressel translates viriliter, “manfully.”
336:1451This word is supplied by conjecture.
336:1452This passage is hopelessly corrupt. We have changed δικαίως into δικαιοῖς, the verb, and τὸν προδιωρισμένον into τοῦ προδιωρισμένου.
336:1453We have adopted Wieseler’s emendation of ἄδικον into ἀδικεῖν.
336:1454This is a conjectural filling up of a blank.
336:1455This is partly conjecture, to fill up a blank.
336:1456The text is likely corrupt.
336:1457Uhlhorn changed οὖν ἑνός into οὐδενός. We have changed καὶ τρίτην into καὶ τότε τήν. Various emendations have been proposed.
Chapter XX.—Pain and Death the Result of Sin.
And Peter said: “We remember that our Lord and Teacher, commanding us, said, ‘Keep the mysteries for me and the sons of my house.’ Wherefore also He explained to His disciples privately the mysteries of the kingdom of heaven. 1458 But to you who do battle with us, and examine into nothing else but our statements, whether they be true or false, it would be impious to state the hidden truths. But that none of the bystanders may imagine that I am contriving excuses, 1459 because I am unable to reply to the assertions made by you, I shall answer you by first putting the question, If there had been a state of painlessness, what is the meaning of the statement, ‘The evil one was?’” And Simon said: “The words have no meaning.” And Peter: “Is then evil the same as pain and death?” And Simon: “It seems so.” And Peter said: “Evil, then, does not exist always, yea, it cannot even exist at all substantially; for pain and death belong to the class of accidents, neither of which can co-exist with abiding strength. For what is pain but the interruption of harmony? And what is death but the separation of soul from body? There is therefore no pain when there is harmony. For death does not even at all belong to those things which substantially exist: for death is nothing, as I said, but the separation of soul from body; and when this takes place, the body, which is by nature incapable of sensation, is dissolved; but the soul, being capable of sensation, remains in life and exists substantially. Hence, when there is harmony there is no pain, no death, no, not even deadly plants nor poisonous reptiles, nor anything of such a nature that its end is death. And hence, where immortality reigns, all things will appear to have been made with reason. And this will be the case when, on account of righteousness, man becomes immortal through the prevalence of the peaceful reign of Christ, when his composition will be so well arranged as not to give rise 1460 to sharp impulses; and his knowledge, moreover, will be unerring, so as that he shall not mistake 1461 evil for good; and he will suffer no pain, so that he will not be mortal.” 1462
Footnotes
336:1458Mark iv. 34. [More probably, Matt. xiii. 11.—R.]
336:1459We have adopted an emendation of Wieseler’s.
337:1460The words in italics supplied by conjecture.
337:1461The words in italics supplied by conjecture.
337:1462This last sentence has two blanks, which are filled up by conjectures: and one emendation has been adopted.
Chapter XXI.—The Uses of Lust, Anger, Grief.
And Simon said: 1463 “You were right in saying this; but in the present world does not man seem to you to be capable of every kind of affection,—as, for instance, of lust, anger, grief, and the like?” And Peter said: “Yes, these belong to the things that are accidental, not to those that always exist, and it will be found that they now occur with advantage to the soul. For lust has, by the will of Him who created all things well, been made to arise within the living being, that, led by it to intercourse, he may increase humanity, from a selection of which a multitude of superior beings arise who are fit for eternal life. But if it were not for lust, no one would trouble himself with intercourse with his wife; but now, for the sake of pleasure, and, as it were, gratifying himself, man carries out His will. Now, if a man uses lust for lawful marriage, he does not act impiously; but if he rushes to adultery, he acts impiously, and he is punished because he makes a bad use of a good ordinance. And in the same way, anger has been made by God to be lighted up naturally within us, in order that we may be induced by it to ward off injuries. Yet if any one indulges it without restraint, he acts unjustly; but if he uses it within due bounds, he does what is right. Moreover, we are capable of grief, that we may be moved with sympathy at the death of relatives, of a wife, or children, or brothers, or parents, or friends, or some others, since, if we were not capable of sympathy, we should be inhuman. In like manner, all the other affections will be found to be adapted for us, if at least the reason for their existence 1464 be considered.”
Footnotes
337:1463[With chaps. 21, 22, compare Homily XX. 4.—R.]
337:1464We have adopted an emendation of Lagarde’s.
Chapter XXII.—Sins of Ignorance.
And Simon: “Why is it, then, that some die prematurely, and periodical diseases arise; and that there are, moreover, attacks of demons, and of madness, and all other kinds of afflictions which can greatly punish?” And Peter said: “Because men, following their own pleasure in all things, cohabit without observing the proper times; and thus the deposition of seed, taking place unseasonably, naturally produces a multitude of evils. For they ought to reflect, that as a season has been fixed suitable for planting and sowing, 1465 so days have been appointed as appropriate for cohabitation, which are carefully to be observed. Accordingly some one well instructed in the doctrines taught by Moses, finding fault with the people for their sins, called them sons of the new moons and the sabbaths. 1466 Yet in the beginning of the world men lived long, and had no diseases. But when through carelessness they neglected the observation of the proper times, then the sons in succession cohabiting through ignorance at times when 1467 they ought not, place their children under innumerable afflictions. Whence our Teacher, when we inquired of Him 1468 in regard to the man who was blind from his birth, and recovered his sight, if this man sinned, or his parents, that he should be born blind, answered, ‘Neither did he sin at all, nor his parents, but that the power of God might be made manifest through him in healing the sins of ignorance.’ 1469 And, in truth, such afflictions arise because of ignorance; as, for instance, by not knowing when one ought to cohabit with his wife, as if she be pure from her discharge. Now the afflictions which you mentioned before are the result of ignorance, and not, assuredly, of any wickedness that has been perpetrated. Moreover, give me the man who sins not, and I will show you the man who suffers not; and you will find that he not only does not suffer himself, but that he is able 1470 to heal others. For instance, Moses, on account of his piety, continued free from suffering all his life, and by his prayers he healed the Egyptians when they suffered on account of their sins.”
Footnotes
337:1465Eccles. iii. 2.
337:1466Lit., “new moons that are according to the moon.” Gal. iv. 10.
337:1467“At times when” is supplied by conjecture.
337:1468We have followed an emendation of Wieseler’s.
337:1469John 9:2, 3. [This clear instance of citation from the Gospel of John is found in that portion of the text recovered by Dressel. It is of importance, since writers of the Tübingen school previously denied that this author uses the fourth Gospel.—R.]
337:1470We have adopted an obvious emendation of Wieseler’s.
Chapter XXIII.—The Inequalities of Lot in Human Life.
And Simon said: “Let me grant that this is the case: does not the inequality of lot amongst men seem to you most unjust? For one is in penury, another is rich; one is sick, another is in good health: and there are innumerable differences of a like character in human life.” 1471 And Peter said: “Do you not perceive, Simon, that you are again shooting your observations beyond the mark? For while we were discussing evil, you have made a digression, and introduced the question of the anomalies that appear in this world. But I shall speak even to this point. The world is an instrument artistically contrived, that for the male who is to exist eternally, the female may bear eternal righteous sons. Now they could not have been rendered perfectly pious here, had there been no needy ones for them to help. In like manner there are the sick, that they may have objects for their care. And the other afflictions admit of a like explanation.” And Simon said: “Are not those in humble circumstances unfortunate? for they are subjected to distress, that others may be made righteous.” And Peter said: “If their humiliation were eternal, their misfortune would be very great. But the humiliations and exaltations of men take place according to lot; and he who is not pleased with his lot can appeal, 1472 and by trying his case according to law, he can exchange his mode of life for another.” And Simon said: “What do you mean by this lot and this appeal?” And Peter said: “You are now demanding the exposition of another topic; but if you permit me, we can show you how, being born again, and changing your origin, and living according to law, you will obtain eternal salvation.”
Footnotes
338:1471[Comp. Recognitions, iii. 40, 41.—R.]
338:1472An amendation of Wieseler’s.
Chapter XXIV.—Simon Rebuked by Faustus.
And Simon hearing this, said: “Do not imagine that, when I, while questioning you, agreed with you in each topic, I went to the next, as being fully assured of the truth of the previous; but I appeared to yield to your ignorance, that you might go on to the next topic, in order that, becoming acquainted with the whole range of your ignorance, I might condemn you, not through mere conjecture, but from full knowledge. 1473 Allow me now to retire for three days, and I shall come back and show that you know nothing.” When Simon said this, and was on the point of going out, my father said: “Listen to me, Simon, for a moment, and then go wherever you like. I remember that in the beginning, before the discussion, you accused me of being prejudiced, though as yet you had no experience of me. But now, having heard you discuss in turn, and judging that Peter has the advantage, and now assigning to him the merit of speaking the truth, do I appear to you to judge correctly, and with knowledge; 1474 or is it not so? For if you should say that I have judged correctly, but do not agree, then you are plainly prejudiced, inasmuch as you do not wish to agree, after confessing your defeat. But if I was not correct in maintaining that Peter has the advantage in the discussion, do you convince us how we have not judged correctly, or you will cease 1475 to discuss with him before all, since you will always be defeated and agree, and in consequence your own soul will suffer pain, condemned as you will be, and in disgrace, through your own conscience, even if you do not feel shame before all the listeners as the greatest torture; for we have seen you conquered, in fact, and we have heard your own lips confess it. Finally, therefore, I am of opinion that you will not return to the discussion, as you promised; but that you may seem not to have been defeated, 1476 you have promised, when going away, that you will return.”
Footnotes
338:1473The whole of this sentence is corrupt. We have adopted the conjectures of Wieseler, though they are not entirely satisfactory.
338:1474Possibly something is corrupt here. The words may be translated: “Is it not plain that I know how to judge correctly?”
338:1475The ms. has, “do not cease.” We have omitted μὴ, and changed παύσῃ into παύσει. We have inserted the μή after ἤ, changed into εἰ before αἰδεῖσθαι.
338:1476We have adopted an emendation of Wieseler’s.
Chapter XXV.—Simon Retires. Sophonias Asks Peter to State His Real Opinions in Regard to Evil.
And Simon hearing this, gnashed his teeth for rage, and went away in silence. But Peter (for a considerable portion of the day still remained) laid his hands on the large multitude to heal them; and having dismissed them, went into the house with his more intimate friends, and sat down. And one of his attendants, of the name of Sophonias, said: “Blessed is God, O Peter, who selected you and instructed 1477 you for the comfort of the good. For, in truth, you discussed with Simon with dignity and great patience. But we beg of you to discourse to us of evil; for we expect that you will state to us your own genuine belief in regard to it,—not, however at the present moment, but to-morrow, if it seems good to you: for we spare you, because of the fatigue you feel on account of your discussion.” And Peter said: “I wish you to know, that he who does anything with pleasure, finds rest in the very toils themselves; but he who does not do what he wishes, is rendered exceedingly weary by the very rest he takes. Wherefore you confer on me a great rest when you make me discourse on topics which please me.” Content, then, with his disposition, and sparing him on account of his fatigue, we requested him to put the discussion off till the night, when it was his custom to discourse to his genuine friends. And partaking of salt, we turned to sleep.
Footnotes
338:1477An emendation of Wieseler’s.
Homily XX.
Chapter I.—Peter is Willing to Gratify Sophonias.
In the night-time Peter rose up and wakened us, and then sat down in his usual way, and said: “Ask me questions about anything you like.” 1478 And Sophonias was the first to begin to speak to him: “Will you explain to us who are eager to learn what is the real truth in regard to evil?” And Peter said: “I have already explained it in the course of my discussion with Simon; but because I stated the truth in regard to it in combination with other topics, it was not altogether clearly put; for many topics that seem to be of equal weight with the truth afford some kind of knowledge of the truth to the masses. So that, if now I state what I formerly stated to Simon along with many topics, do not imagine that you are not 1479 honoured with honour equal to his.” And Sophonias said: “You are right; for if you now separate it for us from many of the topics that were then discussed, you will make the truth more evident.”
Footnotes
339:1478[Chaps. 1–10 are also peculiar to the Homilies, though there are incidental resemblances to passages in the Recognitions, particularly in the presentation of free-will.—R.]
339:1479“Not” is supplied by conjecture.
Chapter II.—The Two Ages.
And Peter said: “Listen, therefore, to the truth of the harmony in regard to the evil one. God appointed two kingdoms, and established two ages, determining that the present world should be given to the evil one, because it is small, and passes quickly away; but He promised to preserve for the good one the age to come, as it will be great and eternal. Man, therefore, He created with free-will, and possessing the capability of inclining to whatever actions he wishes. And his body consists of three parts, deriving its origin from the female; for it has lust, anger, and grief, and what is consequent on these. But the spirit not being uniform, 1480 but consisting of three parts, derives its origin from the male; and it is capable of reasoning, knowledge, and fear, and what is consequent on these. And each of these triads has one root, so that man is a compound of two mixtures, the female and the male. Wherefore also two ways have been laid before him—those of obedience and disobedience to law; and two kingdoms, have been established,—the one called 1481 the kingdom of heaven, and the other the kingdom of those who are now kings upon earth. Also two kings have been appointed, of whom the one is selected to rule by law over the present and transitory world, and his composition is such that he rejoices in the destruction of the wicked. But the other and good 1482 one, who is the King of the age to come, loves the whole nature of man; but not being able to have boldness in the present world, he counsels what is advantageous, like one who tries to conceal who he really is. 1483
Footnotes
339:1480A doubtful emendation of Wieseler’s for the senseless τριτογενές. Possibly it may be for πρωτογενές, original, and is underived.
339:1481An obvious correction of the ms. is adopted.
339:1482We have changed αὐτός into ἀγαθός.
339:1483[With these views compare the doctrine of pairs, as repeatedly set forth; Homily II. 33, 34; Recognitions, iii. 59, 60, etc.—R.]
Chapter III.—The Work of the Good One and of the Evil One.
“But of these two, the one 1484 acts violently towards the other by the command of God. Moreover, each man has power to obey whichever of them he pleases for the doing of good or evil. But if any one chooses to do what is good, he becomes the possession of the future good king; but if any one should do evil, he becomes the servant of the present evil one, who, having received power over him by just judgment on account of his sins, and wishing to use it 1485 before the coming age, rejoices in punishing him in the present life, and thus by gratifying, as it were, his own private passion, he accomplishes the will of God. But the other, being made to rejoice in power over the righteous, when he finds a righteous man, is exceedingly glad, and saves him with eternal life; and he also, as if gratifying himself, traces the gratification which he feels on account of these to God. Now it is within the power of every unrighteous man to repent and be saved; and every righteous man may have to undergo punishment for sins committed at the end of his career. Moreover, these two leaders are the swift hands of God, eager to anticipate Him so as to accomplish His will. But that this is so, has been said even by the law in the person of God: ‘I will kill, and I will make alive; I will strike, and I will heal.’ 1486 For, in truth, He kills and makes alive. He kills through the left hand, that is, through the evil one, who has been so composed as to rejoice in afflicting the impious. And he saves and benefits through the right hand, that is, through the good one, who has been made to rejoice in the good deeds and salvation of the righteous. Now these have not their substances outside of God: for there is no other primal source. Nor, indeed, have they been sent forth as animals from God, for they were of the same mind with Him; nor are they accidental, 1487 arising spontaneously in opposition to His will, since thus the greatest exercise of His power would have been destroyed. But from God have been sent forth the four first elements—heat and cold, moist and dry. In consequence of this, He is the father of every substance, but not of the disposition 1488 which may arise from the combination of the elements; for when these were combined from without, disposition was begotten in them as a child. The wicked one, then, having served God blamelessly to the end of the present world, can become good by a change in his composition, 1489 since he assuredly is not of one uniform substance whose sole bent is towards sin. For not even more does he do evil, although he is evil, since he has received power to afflict lawfully.”
Footnotes
339:1484“One” is supplied by Dressel’s conjecture.
339:1485The words in italics are supplied by Dressel’s conjecture.
340:1486Deut. xxxii. 39.
340:1487We have adopted an obvious emendation of Wieseler’s.
340:1488We have changed οὔσης into οὐ τῆς.
340:1489We have given a meaning to μετασυγκριθείς not found in dictionaries, but warranted by etymology, and demanded by the sense.
Chapter IV.—Men Sin Through Ignorance.
When Peter said this, Micah, who was himself one of his followers, asked: “What, then, is the reason why men sin?” And Peter said: “It is because they are ignorant that they will without doubt be punished for their evil deeds when judgment takes place. 1490 For this reason they, having lust, as I elsewhere said, for the continuance of life, gratify it in any accidental way, it may be by the vitiation of boys, 1491 or by some other flattering sin. For in consequence of their ignorance, as I said before, they are urged on through fearlessness to satisfy their lust in an unlawful manner. Wherefore God is not evil, who has rightly placed lust within man, that there may be a continuance of life, but they are most impious who have used the good of lust badly. The same considerations apply to anger also, that if one uses it righteously, as is within his power, he is pious; but going beyond measure, and taking judgment to himself, 1492 he is impious.”
Footnotes
340:1490Part of this is supplied by Dressel’s conjecture.
340:1491There is a lacuna, which has been filled up in various ways. We have supposed ἡμ to be for ἢ μ., possibly μητέρων ἤ. Wieseler supposes “immature boys.”
340:1492Dressel translates, “drawing judgment on himself.”
Chapter V.—Sophonias Maintains that God Cannot Produce What is Unlike Himself.
And Sophonias said again: “Your great patience, my lord Peter, gives us boldness to ask you many questions for the sake of accuracy. Wherefore we make our inquiries with confidence in every direction. I remember, then, that Simon said yesterday, in his discussion with you, that the evil one, if he was born of God, possesses in consequence the same substance as He does who sent him forth, and he ought to have been good, and not wicked. But you answered that this was not always the case, since many wicked sons are born of good parents, as from Adam two unlike 1493 sons were begotten, one of whom was bad and the other good. And when Simon found fault with you for having used human examples, you answered that in this way we ought not to admit that God begets at all; for this also is a human example. And I, Sophonias, admit that God begets; but I do not allow that He begets what is bad, even though the good among men beget bad children. And do not imagine 1494 that I am without reason attributing to God some of the qualities that distinguish men, and refusing to attribute others, when I grant that He begets, but do not allow that He begets what is unlike Himself. For men, as you might expect, beget sons who are unlike them in their dispositions for the following reason. Being composed of four parts, they change their bodies variously, according to the various changes of the year; and thus, the appropriate change either of increase or decrease taking place in the human body, each season destroys the harmonious combination. Now, when the combinations do not always remain exactly in the same position, the seeds, having sometimes one combination, sometimes another, are sent off; and these are followed, according to the combination belonging to the season, by dispositions either good or bad. But in the case of God we cannot suppose any such thing; for, being unchangeable and always existing, whenever He wishes to send forth, there is an absolute necessity that what is sent forth should be in all respects in the same position as that which has begotten, I mean in regard to substance and disposition. But if any one should wish to maintain that He is changeable, I do not know how it is possible for him to maintain that He is immortal.”
Footnotes
340:1493An emendation of Wieseler’s.
340:1494An emendation of Wieseler’s.
Chapter VI.—God’s Power of Changing Himself.
When Peter heard this, he thought for a little, and said: “I do not think that any one can converse about evil without doing the will of the evil one. Therefore knowing this, I do not know what I shall do, whether I shall be silent or speak. For if I be silent, I should incur the laughter of the multitude, because, professing to proclaim the truth, I am ignorant of the explanation of vice. But if I should state my opinion, I am afraid lest it be not at all pleasing to God that we should seek after evil, for only seeking after good is pleasing to Him. However, in my reply to the statements of Sophonias, I shall make my ideas more plain. I then agree with him in thinking that we ought not to attribute to God all the qualities of men. For instance, men not having bodies that are convertible are not converted; but they have a nature that admits of alteration by the lapse of time through the seasons of the year. But this is not the case with God; for through His inborn 1495 Spirit He becomes, by a power which cannot be described, whatever body He likes. And one can the more easily believe this, as the air, which has received such a nature from Him, is converted into dew by the incorporeal mind permeating it, and being thickened becomes water, and water being compacted becomes stone and earth, and stones through collision light up fire. According to such 1496 a change and conversion, air becomes first water, and ends in being fire through conversions, and the moist is converted into its natural opposite. Why? Did not God convert the rod of Moses into an animal, making it a serpent, 1497 which He reconverted into a rod? And by means of this very converted rod he converted the water of the Nile 1498 into blood, which again he reconverted into water. Yea, even man, who is dust, He changed by the inbreathing of His breath 1499 into flesh, and changed him back again into dust. 1500 And was not Moses, 1501 who himself was flesh, converted into the grandest light, so that the sons of Israel could not look him in the face? Much more, then, is God completely able to convert Himself into whatsoever He wishes.
Footnotes
341:1495ἐμφύτου.
341:1496We have changed τοιοῦτον into τοιαύτην.
341:1497Exod. 4:3, 4.
341:1498Exod. 7:19, 20.
341:1499Gen. ii. 7.
341:1500Eccles. iii. 20.
341:1501Ex. xxxiv. 29.
Chapter VII.—The Objection Answered, that One Cannot Change Himself.
“But perhaps some one of you thinks that one may become something under the influence of one, and another under the influence of another, but no one can change himself into whatever he wishes, and that it is the characteristic of one who grows old, and who must die according to his nature, 1502 to change, but we ought not to entertain such thoughts of immortal beings. For were not angels, who are free from old age, and of a fiery substance, 1503 changed into flesh,—those, for instance, who received the hospitality of Abraham, 1504 whose feet men washed, as if they were the feet of men of like substance? 1505 Yea, moreover, with Jacob, 1506 who was a man, there wrestled an angel, converted into flesh that he might be able to come to close quarters with him. And, in like manner, after he had wrestled by his own will, he was converted into his own natural form; and now, when he was changed into fire, he did not burn up the broad sinew of Jacob, but he inflamed it, and made him lame. Now, that which cannot become anything else, whatever it may wish, is mortal, inasmuch as it is subject to its own nature; but he who can become whatever he wishes, whenever he wishes, is immortal, returning to a new condition, inasmuch as he has control over his own nature. Wherefore much more does the power of God change the substance of the body into whatever He wishes and whenever He wishes; and by the change that takes place 1507 He sends forth what, on the one hand, is of similar substance, but, on the other, is not of equal power. Whatever, then, he who sends forth turns into a different substance, that he can again turn back into his own; 1508 but he who is sent forth, arising in consequence of the change which proceeds from him, and being his child, cannot become anything else without the will of him who sent him forth, unless he wills it.”
Footnotes
341:1502One word of this is supplied conjecturally by Dressel.
341:1503Gen. 6:2, Ps. 104:4.]
341:1504Part of this is conjectural.
341:1505Gen. xviii. 4.
341:1506Gen. xxxii. 24.
341:1507We have adopted Wieseler’s emendation of μή into μέν.
341:1508This passage is corrupt. We have changed ὅτι into ὅ, τι, and supplied τρέπει.
Chapter VIII.—The Origin of the Good One Different from that of the Evil One.
When Peter said this, Micah, 1509 who was himself also one of the companions that attended on him, said: “I also should like to learn from you if the good one has been produced in the same way that the evil one came into being. But if they came into being in a similar manner, then they are brothers in my opinion.” And Peter said: “They have not come into being in a similar way: for no doubt you remember what I said in the beginning, that the substance of the body of the wicked one, being fourfold in origin, was carefully selected and sent forth by God; but when it was combined externally, according to the will of Him who sent it forth, there arose, in consequence of the combination, the disposition which rejoices in evils: 1510 so that you may see that the substance, fourfold in origin, which was sent forth by Him, and which also always exists, is the child of God; but that the accidentally arising disposition which rejoices in evils has supervened when the substance 1511 was combined externally by him. And thus disposition has not been begotten by God, nor by any one else, nor indeed has it been sent forth by Him, nor has it come forth spontaneously, 1512 nor did it always exist, like the substance before the combination; but it has come on as an accident by external combination, according to the will of God. And we have often said that it must be so. But the good one having been begotten from the most beautiful change of God, and not having arisen accidentally through an external combination, is really His Son. Yet, since these doctrines are unwritten, and are confirmed to us only by conjecture, let us by no means deem it as absolutely certain that this is the true state of the case. For if we act otherwise, our mind will cease from investigating the truth, in the belief that it has already fully comprehended it. Remember these things, therefore; for I must not state such things to all, but only to those who are found after trial most trustworthy. Nor ought we rashly to maintain such assertions towards each other, nor ought ye to dare to speak as if you were accurately acquainted with the discovery of secret truths, but you ought simply to reflect over them in silence; for in stating, perchance, that a matter is so, 1513 he who says it will err, and he will suffer punishment for having dared to speak even to himself what has been honoured with silence.”
Footnotes
341:1509Dressel remarks that this cannot be the true reading. Some other name mentioned in Hom. II. c. 1 must be substituted here or in c. 4.
342:1510This passage is corrupt. We have adopted Wieseler’s emendations for the most part.
342:1511We have read τῆς with Wieseler for τις.
342:1512Wieseler translates “accidentally.”
342:1513We have changed οὐχ ὡς ἔχον into οὕτως ἔχειν.
Chapter IX.—Why the Wicked One is Appointed Over the Wicked by the Righteous God.
When Peter said this, Lazarus, who also was one of his followers, said: “Explain to us the harmony, how it can be reasonable that the wicked one should be appointed by the righteous God to be the punisher of the impious, and yet should himself afterwards be sent into lower darkness along with his angels and with sinners: for I remember that the Teacher Himself said this.” 1514 And Peter said: “I indeed allow that the evil one does no evil, inasmuch as he is accomplishing the law given to him. And although he has an evil disposition, yet through fear of God he does nothing unjustly; but, accusing the teachers of truth so as to entrap the unwary, he is himself named the accuser (the devil). But the statement of our unerring Teacher, that he and his angels, along with the deluded sinners, shall go into lower darkness, admits of the following explanation. The evil one, having obtained the lot 1515 of rejoicing in darkness according to his composition, delights to go down to the darkness of Tartarus along with angels who are his fellow-slaves; for darkness is dear to fire. But the souls of men, being drops of pure light, are absorbed by the substance fire, which is of a different class; and not possessing a nature capable of dying, they are punished according to their deserts. But if he who is the leader of men 1516 into vice is not sent into darkness, as not rejoicing in it, then his composition, which rejoices in evils, cannot be changed by another combination into the disposition for good. And thus he will be adjudged to be with the good, 1517 all the more because, having obtained a composition which rejoices in evils, through fear of God he has done nothing contrary to the decrees of the law of God. And did not the Scripture by a mysterious hint 1518 point out by the statement 1519 that the rod of the high priest Aaron became a serpent, and was again converted into a rod, that a change in the composition of the wicked one would afterwards take place?”
Footnotes
342:1514Matt. xxv. 41.
342:1515We have adopted an emendation of Wieseler’s.
342:1516Wieseler’s emendation.
342:1517We have changed ἀγαθός into ἀγαθοῖς.
342:1518An emendation of Weiseler’s.
342:1519Ex. vii. 9.
Chapter X.—Why Some Believe, and Others Do Not.
And after Lazarus, Joseph, who also was one of his followers, said: “You have spoken all things rightly. Teach me also this, as I am eager to know it, why, when you give the same discourses to all, some believe and others disbelieve?” And Peter said: “It is because my discourses are not charms, so that every one that hears them must without hesitation believe them. The fact that some believe, and others do not, points out to the intelligent the freedom of the will.” And when he said this, we all blessed him.
Chapter XI.—Arrival of Appion and Annubion.
And as we were going to take our meals, 1520 some one ran in and said: “Appion Pleistonices has just come with Annubion from Antioch, and he is lodging with Simon.” And my father hearing this, and rejoicing, said to Peter: “If you permit me, I shall go to salute Appion and Annubion, who have been my friends from childhood. For perchance I shall persuade Annubion to discuss genesis with Clement.” And Peter said: “I permit you, and I praise you for fulfilling the duties of a friend. But now consider how in the providence of God there come together from all quarters considerations which contribute to your full assurance, rendering the harmony complete. But I say this because the arrival of Annubion happens advantageously for you.” And my father: “In truth, I see that this is the case.” And saying this, he went to Simon.
Footnotes
342:1520[Chaps. 11–22 are almost identical with Recognitions, x. 52–64. But the conclusion of that narrative is fuller, giving prominence to the re-united family; comp. also chap. 23 here.—R.]
Chapter XII.—Faustus Appears to His Friends with the Face of Simon.
Now all of us who were with Peter asked each other questions the whole of the night, and continued awake, because of the pleasure and joy we derived from what was said. But when at length the dawn began to break, Peter, looking at me and my brothers, said: “I am puzzled to think what your father has been about.” And just as he was saying this, our father came in and caught Peter talking to us of him; and seeing him displeased, he accosted him, and rendered an apology for having slept outside. But we were amazed when we looked at him: for we saw the form of Simon, but heard the voice of our father Faustus. And when we were fleeing from him, and abhorring him, our father was astonished at receiving such harsh and hostile treatment from us. But Peter alone saw his natural shape, and said to us: “Why do you in horror turn away from your own father?” But we and our mother said: “It is Simon that we see before us, with the voice of our father.” And Peter said: “You recognise only his voice, which is unaffected by magic; but as my eyes also are unaffected by magic, I can see his form as it really is, that he is not Simon, but your father Faustus.” Then, looking to my father, he said: “It is not your own true form that is seen by them, but that of Simon, our deadliest foe, and a most impious man.” 1521
Footnotes
343:1521There are some blanks here, supplied from the Epitome.
Chapter XIII.—The Flight of Simon.
While Peter was thus talking, there entered one of those who had gone before to Antioch, and who, coming back from Antioch, said to Peter: “I wish you to know, my lord, that Simon, by doing many miracles publicly in Antioch, and calling you a magician and a juggler and a murderer, 1522 has worked them up to such hatred against you, that every man is eager to taste your very flesh if you should sojourn there. 1523 Wherefore we who went before, along with our brethren who were in pretence attached by you to Simon, seeing the city raging wildly against you, met secretly and considered what we ought to do. And assuredly, while we were in great perplexity, Cornelius the centurion arrived, who had been sent by the emperor to the governor of the province. He was the person whom our Lord cured when he was possessed of a demon in Cæsarea. This man we sent for secretly; and informing him of the cause of our despondency, we begged his help. He promised most readily that he would alarm Simon, and make him take to flight, if we should assist him in his effort. And when we all promised that we should readily do everything, he said, ‘I shall spread abroad the news 1524 through many friends that I have secretly come to apprehend him; and I shall pretend that I am in search of him, because the emperor, having put to death many magicians, and having received information in regard to him, has sent me to search him out, that he may punish him as he punished the magicians before him; while those of your party who are with him must report to him, as if they had heard it from a secret source, that I have been sent to apprehend him. And perchance when he hears it from them, he will be alarmed and take to flight.’ When, therefore, we had intended to do something else, nevertheless the affair turned out in the following way. For when he heard the news from many strangers who gratified him greatly by secretly informing him, and also from our brethren who pretended to be attached to him, and took it as the opinion of his own followers, he resolved on retiring. And hastening away from Antioch, he has come here with Athenodorus, as we have heard. Wherefore we advise you not yet to enter that city, until we ascertain whether they can forget in his absence the accusations which he brought against you.”
Footnotes
343:1522Supplied from Epitome. The passage in Epitome Second renders it likely that the sentence ran: “But Simon, while doing many miracles publicly in Antioch, did nothing else by his discourses than excite hatred amongst them against you, and by calling you,” etc.
343:1523This passage is amended principally according to Wieseler and the Recognitions.
343:1524An emendation of Wieseler’s.
Chapter XIV.—The Change in the Form of Faustus Caused by Simon.
When the person who had gone before gave this report, Peter looked to my father, and said: “You hear, Faustus; the change in your form has been caused by Simon the magician, as is now evident. For, thinking that a servant 1525 of the emperor was seeking him to punish him, he became afraid and fled, putting you into his own shape, that if you were put to death, your children might have sorrow.” When my father heard this, he wept and lamented, and said: “You have conjectured rightly, Peter. For Annubion, who is my dear friend, 1526 hinted his design to me; but I did not believe him, miserable man that I am, 1527 since I deserved to suffer.”
Footnotes
343:1525Inserted by conjecture.
344:1526Part of this is supplied from the Recognitions.
344:1527Inserted from the Recognitions.
Chapter XV.—The Repentance of Faustus.
When my father said this, after no long time Annubion came 1528 to us to announce to us the flight of Simon, and how that very night he had hurried to Judæa. And he found our father wailing, and with lamentations saying: “Alas, alas! unhappy man! I did not believe when I was told that he was a magician. Miserable man that I am! I have been recognised for one day by my wife and children, and have speedily gone back to my previous sad condition when I was still ignorant.” And my mother lamenting, plucked her hair; and we groaned in distress on account of the transformation of our father, and could not comprehend what in the world it could be. But Annubion stood speechless, seeing and hearing these things; while Peter said to us, his children, in the presence of all: “Believe me, this is Faustus your father. Wherefore I urge you to attend to him as being your father. For God will vouchsafe some occasion for his putting off the shape of Simon, and exhibiting again distinctly that of your father.” And saying this, and looking to my father, he said: “I permitted you to salute Appion and Annubion, since you asserted that they were your friends from childhood, but I did not permit you to associate with the magician Simon.”
Footnotes
344:1528These words are taken from the Recognitions.
Chapter XVI.—Why Simon Gave to Faustus His Own Shape.
And my father said: “I have sinned; I confess it.” And Annubion said: “I also along with him beg you to forgive the noble and good old man who has been deceived: for the unfortunate man has been the sport of that notorious fellow. But I shall tell you how it took place. 1529 The good old man came to salute us. But at that very hour we who were there happened to be listening to Simon, who wished to run away that night, for he had heard that some people had come to Laodicea in search of him by the command of the emperor. But as Faustus was entering, he turned 1530 his own rage on him, and thus addressed us: ‘Make him, when he comes, share your meals; and I will prepare an ointment, so that, when he has supped, he may take some of it, and anoint his face with it, and then he will appear to all to have my shape. But I will anoint you with the juice 1531 of some plant, and then you will not be deceived by his new 1532 shape; but to all others Faustus will seem to be Simon.’
Footnotes
344:1529An emendation of Dressel’s.
344:1530Supplied by Dressel from the Recognitions.
344:1531An emendation of Wieseler’s.
344:1532ms. reads “empty.” Wieseler proposed “new” or “assumed.”
Chapter XVII.—Annubion’s Services to Faustus.
“And while he stated this beforehand, I said, ‘What, then, is the advantage you now expect to get from such a contrivance?’ And Simon said, ‘First, those who seek me, when they apprehend him, will give up the search after me. But if he be executed by the hand of the emperor, very great sorrow will fall upon his children, who left me, and fleeing to Peter, now aid him in his work.’ And now, Peter, I confess the truth to you: I was prevented by fear of Simon from informing Faustus of this. But Simon did not give us an opportunity for private conversation, lest some one of us might reveal 1533 to him the wicked design of Simon. Simon then rose up in the middle of the night and fled to Judæa, convoyed by Appion and Athenodorus. Then I pretended that I was sick, in order that, remaining after they had gone, I might make Faustus go back immediately to his own people, if by any chance he might be able, by being concealed with you, to escape observation, lest, being caught as Simon by those who were in search of Simon, he might be put to death through the wrath of the emperor. At the dead of night, therefore, I sent him away to you; and in my anxiety for him I came by night to see him, with the intention of returning before those who convoyed Simon should return.” And looking to us, he said: “I, Annubion, see the true shape of your father; for I was anointed, as I related to you before, by Simon himself, that the true shape of Faustus might be seen by my eyes. Astonished, therefore, I exceedingly wonder at the magic power of Simon, in that standing 1534 you do not recognise your own father.” And while our father and our mother and we ourselves wept on account of the calamity common to all of us, Annubion also through sympathy wept with us.
Footnotes
344:1533An emendation of Wieseler’s. The parts in italics are supplied by conjecture.
344:1534We should have expected “standing near” or something similar, as Weiseler remarks; but the Latin of the Recognitions agrees with the Greek in having the simple “standing.”
Chapter XVIII.—Peter Promises to Restore to Faustus His Own Shape.
Then Peter promised to us to restore the shape of our father, and he said to him: “Faustus, you heard how matters stand with us. When, therefore, the deceptive shape which invests you has been useful to us, and you have assisted us in doing what I shall tell you to do, then I shall restore to you your true form, when you have first performed my commands.” And when my father said, “I shall do everything that is in my power most willingly; only restore to my own people my own form;” Peter answered, “You yourself heard with your own ears how those who went before me came back from Antioch, and said that Simon had been there, and had strongly excited the multitudes against me by calling me a magician and a murderer, a deceiver and a juggler, to such an extent that all the people there were eager to taste my flesh. You will do, then, as I tell you. You will leave Clement with me, and you will go before us into Antioch with your wife, and your sons Faustinus and Faustinianus. And some others will accompany you whom I deem capable of helping forward my design.
Chapter XIX.—Peter’s Instructions to Faustus.
“When you are with these in Antioch, while you look like Simon, proclaim publicly your repentance, saying, ‘I Simon proclaim this to you: I confess 1535 that all my statements in regard to Peter are utterly false; 1536 for he is not a deceiver, nor a murderer, nor a juggler; nor are any of the evil things true which I, urged on by wrath, said previously in regard to him. I myself therefore beg of you, I who have been the cause of your hatred to him, cease from hating him; for he is the true apostle of the true Prophet that was sent by God for the salvation of the world. Wherefore also I counsel you to believe what he preaches; 1537 for if you do not, your whole city will be utterly destroyed. Now I wish you to know for what reason I have made this confession to you. This night angels of God scourged me, the impious one, terribly, as being an enemy to the herald of the truth. I beseech you, therefore, do not listen to me, even if I myself should come at another time and attempt to say anything against Peter. For I confess to you I am a magician, I am a deceiver, I am a juggler. Yet perhaps it is possible for me by repentance to wipe out the sins which were formerly committed by me.’”
Footnotes
345:1535Amended according to Epitome.
345:1536Partly filled up from Epitome and Recognitions.
345:1537ms. reads, “I preach.”
Chapter XX.—Faustus, His Wife, and Sons, Prepare to Go to Antioch.
When Peter suggested this, my father said: “I know what you want; wherefore take no trouble. For assuredly I shall take good care, when I reach that place, to make such statements in regard to you as I ought to make.” And Peter again suggested: “When, then, you perceive the city changing from its hatred of me, and longing to see me, send information to me of this, and I shall come to you immediately. And when I arrive there, that same day I shall remove the strange shape which now invests you, and I shall make your own unmistakeably visible to your own people and to all others.” Saying this, he made his sons, my brothers, and our mother Mattidia to go along with him; and he also commanded some of his more intimate acquaintances to accompany him. But my mother was 1538 unwilling to go with him, and said: “I seem to be an adulteress if I associate with the shape of Simon; but if I shall be compelled to go along with him, 1539 it is impossible for me to recline on the same couch with him! But I do not know if I shall be persuaded to go along with him.” And while she was very unwilling to go, Annubion urged her, saying: “Believe me and Peter, and the very voice itself, that this is Faustus your husband, whom I love not less than you. And I myself will go 1540 along with him.” When Annubion said this, our mother promised to go with him.
Footnotes
345:1538We have changed εἶδε into εἶκε, and added καὶ εἶπε, according to the Recognitions.
345:1539One word, τύχης, is superfluous.
345:1540Supplied from the Recognitions.
Chapter XXI.—Appion and Athenodorus Return in Quest of Faustus.
But Peter said: “God arranges our affairs in a most satisfactory manner; 1541 for we have with us Annubion the astrologer. 1542 For when we arrive at Antioch, he will in future discourse regarding genesis, giving us his genuine opinions as a friend.” Now when, after midnight, our father hurried with those whom Peter had ordered to go along with him and with Annubion to Antioch, which was near, early next day, before Peter went forth to discourse, Appion and Athenodorus, who had convoyed Simon, returned to Laodicea in search of our father. But Peter, ascertaining the fact, urged them to enter. And when they came in and sat down, and said, “Where is Faustus?” Peter answered: “We know not; for since the evening, when he went to you, he has not been seen by his kinsmen. But yesterday morning Simon came in search of him; and when we made no reply to him, something seemed to come over him, 1543 for he called himself Faustus; but not being believed, he wept and lamented, and threatened to kill himself, and then rushed out in the direction of the sea.”
Footnotes
345:1541We read ἐπιτηδειότατα, in harmony with the Recognitions.
345:1542Part in italics supplied from Recognitions.
345:1543The Greek is probably corrupt here; but there can scarcely be a doubt about the meaning.
Chapter XXII.—Appion and Athenodorus Return to Simon.
When Appion and those who were with him heard this, they howled and lamented, saying: “Why did you not receive him?” And when at the same time Athenodorus wished to say to me, “It was Faustus, your father;” Appion anticipated him, and said, “We learned from some one that Simon, finding him, urged him to go along with him, 1544 Faustus himself entreating him, since he did not wish to see his sons after they had become Jews. And hearing this, we came, for his own sake, in search of him. But since he is not here, it is plain that he spake the truth who gave us the information which we, hearing it from him, have given to you.” And I Clement, perceiving the design of Peter, that he wished to beget a suspicion in them that he intended to look out among them for the old man, that they might be afraid and take to flight, assisted in his design, and said to Appion: “Listen to me, my dearest Appion. We were eager to give to him, as being our father, what we ourselves deemed to be good. But if he himself did not wish to receive it, but, on the contrary, fled from us in horror, I shall make a somewhat harsh remark, ‘Nor do we care for him.’” And when I said this, they went away, as if irritated by my savageness; and, as we learn next day, they went to Judæa in the track of Simon.
Footnotes
346:1544This is supplied purely by conjecture.
Chapter XXIII.—Peter Goes to Antioch.
Now, when ten days had passed away, there came one of our people 1545 from our father to announce to us how our father stood forward publicly in the shape of Simon, accusing him; 1546 and how by praising Peter he had made the whole city of Antioch long for him: and in consequence of this, all said that they were eager to see him, and that there were some who were angry with him as being Simon, on account of their surpassing affection for Peter, and wished to lay hands on Faustus, believing he was Simon. Wherefore he, fearing that he might be put to death, had sent to request Peter to come immediately if he wished to meet him alive, and to appear at the proper time to the city, when it was at the height of its longing for him. 1547 Peter, hearing this, called the multitude together to deliberate, and appointed one of his attendants bishop; and having remained three days in Laodicea baptizing and healing, he hastened to the neighboring city of Antioch. Amen.
Footnotes
346:1545Supplied from the Recognitions.
346:1546This part is restored by means of the Recognitions.
346:1547[The narrative in the Recognitions (x. 65) is the same up to this point. But, instead of this somewhat abrupt conclusion of this chapter, we find there several chapters (from the close of chap. 65 to the end, chap. 72), which round out the story: the confession of the father in his metamorphosis, his restoration, the Apostle’s entry into Antioch, his miracles there, with the happy re-union of the entire family of Clement as believers. It should be added, as indicating the close relation of the two narratives, that the closing sentence of the Homilies is found, with slight variations, in Recognitions, x. 18.—R.]
Apocrypha of the New Testament.
Translated by Alexander Walker, Esq., One of Her Majesty’s Inspectors of Schools for Scotland.
Introductory Notice
to
Apocrypha of the New Testament.
By Professor M. B. Riddle, D.D.
————————————
The translations which follow have been made from the critical edition of Tischendorf (see Bibliography at close of this volume). The text varies greatly from that of Fabricius. It was found impossible to introduce the various readings and to cite the manuscript evidence supporting them. Those who are interested in such study will have recourse to the volumes of Tischendorf.
The general character of the writings here grouped as “Apocrypha of the New Testament” will appear from even a cursory perusal of them. It did not require any great discernment to distinguish between these and the canonical books of the New Testament. The negative internal evidence thus furnished in support of the authority of the latter need not be emphasized. But attention may well be called to certain historical facts in regard to these apocryphal writings:—
1. No one of them ever obtained any general recognition among Christians; still less, a place in the Canon of the New Testament. A few so-called Gospels are referred to by early writers; some obtained local recognition; others, written for a purpose, were pressed into notice by the advocates of the tendency they were written to support: but, as a rule, the books were soon rejected, and never obtained extensive circulation.
2. Though a few of the Apocryphal Gospels are of comparatively early origin (see Translator’s Introduction), there is no evidence that any Gospels purporting to be what our four Gospels are, existed in the first century, or that any other than fragmentary literature of this character existed even in the second century. The Canon of the New Testament was not formed out of a mass of writings possessing some claim to recognition, though there is a popular impression to this effect.
3. Here the character of the writings comes in as confirmatory evidence. Of the Apocryphal Gospels in general, R. Hofmann 1548 well says: “The method employed in these compositions is always the same, whether the author intended simply to collect and arrange what was floating in the general tradition, or whether he intended to produce a definite dogmatical effect. Rarely he threw himself on his own invention; but generally he elaborated what was only hinted at in the Canonical Gospels, or transcribed words of Jesus into action, or described the literal fulfillment of some Jewish expectation concerning the Messiah, or repeated the wonders of the Old Testament in an inhanced form, etc. The work done, he took care to conceal his own name, and inscribed his book with the name of some apostle or disciple, in order to give it authority.” As a rule, therefore, the Apocryphal Gospels give details regarding those periods of our Lord’s life about which the New Testament is wisely silent.
The genesis of much of the literature resembles that of modern “Lives of Christ” written to present a view of the Person of our Lord which is not in accordance with the obvious sense of the New Testament. Probably some of the Apocryphal Gospels and Acts were not intended to be forgeries, but only novels with a purpose. 1549
4. But while the early Church exercised proper discernment, and the Canon of the New Testament was soon definitely recognised and universally accepted, the apocryphal writings were not without influence. The sacred legends, the ecclesiastical traditions, all too potent in their effect, are in many cases to be traced to these writings. Much that Rome inculcates is derived from these books, which the Western Church constantly rejected. It is, therefore, not strange that modern Protestant scholarship has been most active in the investigation of this literature. The study of these works furnishes not only a defense of the canonical books of the New Testament, but an effective weapon against that “tradition” which would overbear the authority of Holy Scripture. No attempt has been made to annotate the various works in illustration of the above positions, although the temptation to do so was very great. A few notes have been appended, but it was felt that in most cases the intelligent reader would not fail to draw the proper conclusions from the documents themselves. Those who desire to investigate further will find the best helps indicated either in the Introduction of the translator or in the Bibliography which closes this volume and series.
It will be noticed that no Apocryphal Epistles are included in the literature which follows. Such forgeries were less common, and the Apocryphal Acts furnished a more convenient channel for heretical opinions and argument. Of the few in existence, some appear, in connection with other works, in the Acts of Thaddæus, in the Pseudo-Ignatian Epistles, in the Clementine Homilies (Epistles of Peter to James), and in Eusebius. The forged letters of Paul, to the Laodiceans and a third to the Corinthians, deserve little attention, being made to supply the supposed loss suggested by Col. 4:16, 1 Cor. 5:9. The correspondence of Paul and Seneca (six letters from the former and eight from the latter) has a certain interest, but scarcely deserves a place even among the apocryphal writings.
Footnotes
349:1548Schaff-Herzog, i. p. 105.
350:1549In most cases the vocabulary of the books furnishes positive evidence of the late origin. A great number of terms can be traced to a particular period of ecclesiastical development, while the dogmatic tendencies which point to a given (and comparatively late) period of controversy are frequent and obvious.
Translator’s Introductory Notice.
————————————
Our aim in these translations has been to give a rendering of the original as literal as possible; and to this we have adhered even in cases—and they are not a few—in which the Latin or the Greek is not in strict accordance with grammatical rule. It was thought advisable in all cases to give the reader the means of forming an accurate estimate of the style as well as the substance of these curious documents.
Part I.—Apocryphal Gospels.
The portion of the volume, extending from page 361 to page 476, comprising the Apocryphal Gospels properly so called, consists of twenty-two separate documents, of which ten are written in Greek and twelve in Latin. These twenty-two may be classed under three heads: (a) those relating to the history of Joseph and of the Virgin Mary, previous to the birth of Christ; (b) those relating to the infancy of the Saviour; and (c) those relating to the history of Pilate. The origines of the traditions are the Protevangelium of James, the Gospel of Thomas, and the Acts of Pilate. All or most of the others can be referred to these three, as compilations, modifications, or amplifications.
There is abundant evidence of the existence of many of these traditions in the second century, though it cannot be made out that any of the books were then in existence in their present form. The greater number of the authorities on the subject, however, seem to agree in assigning to the first four centuries of the Christian era, the following five books: 1. The Protevangelium of James; 2. The Gospel of Pseudo-Matthew; 4. The History of Joseph the Carpenter; 5. The Gospel of Thomas; 9. The Gospel of Nicodemus.
We proceed to give a very brief notice of each of them.
I. The Protevangelium of James.—The name of Protevangelium was first given to it by Postel, whose Latin version was published in 1552. The James is usually referred to St. James the Less, the Lord’s brother; but the titles vary very much. 1550 Origen, in the end of the second century, mentions a book of James, but it is by no means clear that he refers to the book in question. Justin Martyr, in two passages, refers to the cave in which Christ was born; and from the end of the fourth century down, there are numerous allusions in ecclesiastical writings to statements made in the Protevangelium.
For his edition Tischendorf made use of seventeen mss., one of them belonging to the ninth century. The Greek is good of the kind, and free from errors and corruptions. There are translations of it into English by Jones (1722) and Cowper (1867).
II. The Gospel of Pseudo-Matthew.—The majority of the mss. attribute this book to Matthew, though the titles vary much. The letters prefixed, professing to be written to and by St. Jerome, exist in several of the mss.; but no one who is acquainted with the style of Jerome’s letters will think this one authentic. There are, however, in his works many allusions to some of the legends mentioned in this book. Chapter i.–xxiv. were edited by Thilo, chapters xxv. to the end are edited for the first time by Tischendorf. It is not very clear whether the Latin be original, or a direct translation from the Greek. In most part it seems to be original. The list of epithets, however, applied to the triangles of the Alpha in chapter xxxi. are pretty obviously mistranslations of Greek technical terms, which it might not be difficult to reproduce.
III. Gospel of the Nativity of Mary.—This work, which is in substance the same as the earlier part of the preceding, yet differs from it in several important points, indicating a later date and a different author. It has acquired great celebrity from having been transferred almost entire to the Historia Lombardica or Legenda Aurea in the end of the thirteenth century. Mediæval poetry and sacred art have been very much indebted to its pages.
The original is in Latin, and is not a direct translation from the Greek. In many passages it follows very closely the Vulgate translation.
IV. The History of Joseph the Carpenter.—The original language of this history is Coptic. From the Coptic it was translated into Arabic. The Arabic was published by Wallin in 1722, with a Latin translation and copious notes. Wallin’s version has been republished by Fabricius, and later in a somewhat amended form by Thilo. This amended form of Wallin’s version is the text adopted by Tischendorf. Chapters xiv.–xxiii. have been published in the Sahidic text by Zoega in 1810 with a Latin translation, and more correctly by Dulaurier in 1835 with a French translation.
Tischendorf employs various arguments in support of his opinion that the work belongs to the fourth century. It is found, he says, in both dialects of the Coptic: the eschatology of it is not inconsistent with an early date: the feast of the thousand years of chapter xxvi. had become part of heretical opinion after the third century. The death of the Virgin Mary in chapter v. is consistent with the doctrine of the assumption, which began to prevail in the fifth century.
V., VI., VII. The Gospel of Thomas.—Like the Protevangelium of James, the Gospel of Thomas is of undoubted antiquity. It is mentioned by name by Origen, quoted by Irenæus and the author of the Philosophumena, who says that it was used by the Nachashenes, a Gnostic sect of the second century. Cyril of Jerusalem (d. 386) attributes the authorship not to the apostle, but to a Thomas who was one of the three disciples of Manes. This fact, of course, indicates that Cyril knew nothing of the antiquity of the book he was speaking of. This Manichæan origin has been adopted by many writers, of whom the best known are in recent times R. Simon and Mingarelli.
The text of the first Greek form is obtained from a Bologna ms. published by Mingarelli with a Latin translation in 1764, a Dresden ms. of the sixteenth century edited by Thilo, a Viennese fragment edited by Lambecius, and a Parisian fragment first brought to light by Coteler in his, edition of the Apostolical Constitutions, and translated into English by Jones.
The second Greek form is published for the first time by Tischendorf, who got the ms., which is on paper, of the fourteenth or fifteenth century, from one of the monasteries on Mount Sinai.
The Latin form is also published for the first time, from a Vatican ms. There is another Latin text existing in a palimpsest, which Tischendorf assigns to the fifth century, and asserts to be much nearer the ancient Greek copy than any of the other mss.
It seems pretty clear, from the contents of the book, that its author was a Gnostic, a Docetist, and a Marcosian; and it was held in estimation by the Nachashenes and the Manichæans. Its bearing upon Christian art, and to some extent Christian dogma, is well known.
The Greek of the original is by no means good, and the Latin translator has in many cases mistaken the meaning of common Greek words
VIII. Arabic Gospel of the Saviour’s Infancy.—Chapters i.–ix. are founded on the Gospels of Luke and Matthew, and on the Protevangelium of James; chapters xxxvi. to the end are compiled from the Gospel of Thomas; the rest of the book, chapters x. to xxxv., is thoroughly Oriental in its character, reminding one of the tales of the Arabian Nights, or of the episodes in the Golden Ass of Apuleius.
It is evident that the work is a compilation, and that the compiler was an Oriental. Various arguments are adduced to prove that the original language of it was Syriac.
It was first published, with a Latin translation and copious notes, by Professor Sike of Cambridge in 1697, afterwards by Fabricius, Jones, Schmid, and Thilo. Tischendorf’s text is Sike’s Latin version amended by Fleischer.
There are not sufficient data for fixing with any accuracy the time at which it was composed or compiled.
IX.–XIV. The Gospel of Nicodemus. 1551 —The six documents inserted under this name are various forms of two books—two in Greek and one in Latin of the Acts of Pilate; one in Greek and two in Latin of the Descent of Christ to the world below. Of twelve mss., only two or three give the second part consecutively with the first, nor does it so appear in the Coptic translation. The title of Gospel of Nicodemus does not appear before the thirteenth century.
Justin Martyr mentions a book called the Acts of Pilate, and Eusebius informs us that the Emperor Maximim allowed or ordered a book, composed by the pagans under this title, to be published in a certain portion of the empire, and even to be taught in the schools; but neither of these could have been the work under consideration.
Tischendorf attributes it to the second century, which is probably too early, though without doubt the legend was formed by the end of the second century. Maury (Mém. de la Société des Antiq. de France, t. xx.) places it in the beginning of the fifth century, from 405 to 420; and Renan (Études d’Hist. Relig., p. 177) concurs in this opinion. An able writer in the Quarterly Review (vol. cxvi.) assigns it to 439; the author of the article Pilate, in Smith’s Bible Dictionary, gives the end of the third century as the probable date.
The author was probably a Hellenistic Jew converted to Christianity, or, as Tischendorf and Maury conclude, a Christian imbued with Judaic and Gnostic beliefs. The original language was most probably Greek, though, as in the case of Pseudo-Matthew, the History of Joseph the Carpenter, etc., the original language is, in many of the prefaces, stated to have been Hebrew. Some think that Latin was the original language, on the ground that Pilate would make his report to the Emperor in that, the official, language. The Latin text we have, however, is obviously a translation, made, moreover, by a man to whom Greek was not very familiar, as is obvious from several instances specified in our notes to the text.
The editio princeps of the Latin text is without place or date, and it has been re-edited by Jones, Birch, Fabricius, Thilo, and others. The Greek text of Part I., and of a portion of Part II., was first published by Birch, and afterwards in a much improved form, with the addition of copious notes and prolegomena, by Thilo. The latter part of his prolegomena contains a full account of the English, French, Italian, and German translations. For his edition Tischendorf consulted thirty-nine ancient documents, of which a full account is given in his Prolegomena, pp. lxxi.–lxxvi.
For an interesting account of these documents, see the introduction to Mr. B. H. Cowper’s translation of the Apocryphal Gospels, pp. lxxxv.–cii.
XV. The Letter of Pontius Pilate.—The text is formed from four authorities, none of them ancient. A translation of the Greek text of the same letter will be found at p. 480.
XVI., XVII. The Report of Pilate.—The first of these documents was first published by Fabricius with a Latin translation; the second by Birch, and then by Thilo. Tischendorf has made use of five mss., the earliest of the twelfth century. It does not seem possible to assign the date.
XVIII. The Paradosis of Pilate.—It has been well remarked by the author of the article in the Quarterly Review above referred to, that the early Church looked on Pilate with no unfavourable eye; that he is favourably shown in the catacombs; that the early Fathers interpreted him as a figure of the early Church, and held him to be guiltless of Christ’s death; that the creeds do not condemn him, and the Coptic Church has even made him a saint. He remarks also that Dante finds punishments for Caiaphas and Annas, but not for Pilate.
The text was first edited by Birch, and afterwards by Thilo. Tischendorf makes use of five mss., of which the earliest belongs to the twelfth century.
XIX. The Death of Pilate.—This is published for the first time by Tischendorf from a Latin ms. of the fourteenth century. The language shows it to be of a late date. It appears almost entire in the Legenda Aurea.
XX. The Narrative of Joseph.—This history seems to have been popular in the middle ages, if we may judge from the number of the Greek mss. of it which remain.
It was first published by Birch, and after him by Thilo. For his edition Tischendorf made use of three mss., of which the oldest belongs to the twelfth century.
XXI. The Avenging of the Saviour.—This version of the Legend of Veronica is written in very barbarous Latin, probably of the seventh or eighth century. An Anglo-Saxon version, which Tischendorf concludes to be derived from the Latin, was edited and translated for the Cambridge Antiquarian Society, by C. W. Goodwin, in 1851. The Anglo-Saxon text is from a ms. in the Cambridge Library, one of a number presented to the Cathedral of Exeter by Bishop Leofric in the beginning of the eleventh century.
The reader will observe that there are in this document two distinct legends, somewhat clumsily joined together—that of Nathan’s embassy, and that of Veronica. 1552
Footnotes
351:1550[James the Lord’s brother, in the earliest Christian literature, is not identified with James the son of Alphæus, one of the twelve. On the titles, see footnote on first page of text.—R.]
353:1551[The numbers here correspond with those of Tischendorf in his prolegomena. In his table of contents, however, he gives a separate number to the letter of Pilate, which closes XIII. Hence the enumeration differs from that point.—R.]
354:1552[For a full list of fragments and titles of other Apocryphal Gospels, see Schaff-Herzog, i. p. 106. Twenty-nine are given, but in some cases the same work probably appears under two titles.—R.]
Part II.—The Apocryphal Acts of the Apostles.
This portion of the volume, extending from page 477 to page 564, presents us with documents written in a style considerably different from that of the Apocryphal Gospels properly so called. There we have without stint the signs that the Jews desired; here we begin to have some glimpses of the wisdom which the Greeks sought after, along with a considerable share of
Quidquid Græcia mendax
Audet in historia.
We have less of miracle, more of elaborate discourse. The Apocryphal Gospels were suited to the vilis plebecula, from which, as Jerome said, the Church originated; the Apocryphal Acts appeal more to the Academia.
We have in ancient literature, especially Greek literature, a long series of fabulous histories attached to the names of men who made themselves famous either in arts or arms. This taste for the marvellous became general after the expedition of Alexander; and from that time down we have numerous examples of it in the lives of Alexander, of Pythagoras, of Apollonius of Tyana, of Homer, of Virgil, and others without number; and we all know how much fabulous matter is apt to gather round the names of popular heroes even in modern times.
It is not to be wondered at, then, that round the names of Christ and His apostles, who had brought about social changes greater than those effected by the exploits of any hero of old, there should gather, as the result of the wondering awe of simple-minded men, a growth of the romantic and the fabulous.
These stories came at length to form a sort of apostolic cycle, of which the documents following are portions. They exist also in a Latin form in the ten books of the Acts of the Apostles, compiled probably in the sixth century, and falsely attributed to Abdias, the first bishop of Babylon, by whom it was, of course, written in Hebrew. 1553
We shall now give a brief account of each of the thirteen documents which make up this part of the volume.
I. The Acts of Peter and Paul.—This book was first published in a complete form by Thilo in 1837 and 1838. A portion of it had already been translated into Latin by the famous Greek scholar Constantine Lascaris in 1490, and had been made use of in the celebrated controversy as to the situation of the island Melita, upon which St. Paul was shipwrecked. For his edition Tischendorf collated six mss., the oldest of the end of the ninth century.
Some portions at least of the book are of an early date. The Domine quo vadis story, p. 485, is referred to by Origen, and others after him. A book called the Acts of Peter is condemned in the decree of Pope Gelasius.
II. Acts of Paul and Thecla.—This book is of undoubted antiquity. There seems reason to accept the account of it given by Tertullian, that it was written by an Asiatic presbyter in glorification of St. Paul (who, however, unquestionably occupies only a secondary place in it), and in support of the heretical opinion that women may teach and baptize. It is expressly mentioned and quoted by a long line of Latin and Greek Fathers. The quotations are inserted in Tischendorf’s Prolegomena, p. xxiv.
The text was first edited in 1698 by Grabe from a Bodleian ms., republished by Jones in 1726. A blank in the Bodleian ms. was supplied in 1715 by Thomas Hearne from another Oxford ms. Tischendorf’s text is from a recension of three Paris mss., each of the eleventh century.
III. Acts of Barnabas.—This book has more an air of truth about it than any of the others. There is not much extravagance in the details, and the geography is correct, showing that the writer knew Cyprus well. It seems to have been written at all events before 478, in which year the body of Barnabas is said to have been found in Cyprus.
Papebroche first edited the book in the Acta Sanctorum in 1698, with a Latin translation. The Vatican ms. which he used was an imperfect one. Tischendorf’s text is from a Parisian ms. of the end of the ninth century.
IV. Acts of Philip.—A book under this name was condemned in the decree of Pope Gelasius; and that the traditions about Philip were well known from an early date, is evident from the abundant references to them in ancient documents. The writings of the Hagiographers also, both Greek and Latin, contain epitomes of Philip’s life.
The Greek text, now first published, is a recension of two mss.,—a Parisian one of the eleventh century, and a Venetian one. The latter is noticeable, from being superscribed From the Fifteenth Act to the end, leaving us to infer that we have only a portion of the book.
V. Acts of Philip in Hellas.—This also is published for the first time by Tischendorf. It is obviously a later document than the preceding, though composed in the same style. It is from a Parisian ms. of the eleventh century.
VI. Acts of Andrew.—In the decree of Pope Gelasius (d. 496), a book under this name is condemned as apocryphal. Epiphanius (d. 403) states that the Acts of Andrew were in favour with the Encratites, the Apostolics, and the Origenians; Augustine (d. 430) mentions that the Acts of the Apostles written by Leucius Charinus—discipulus diaboli, as Pope Gelasius calls him—were held in estimation by the Manichæans. The authorship generally is attributed to Leucius by early writers; Innocentius I. (d. 417), however, says that the Acts of Andrew were composed by the philosophers Nexocharis and Leonidas. This book is much the same in substance with the celebrated Presbyterorum et Diaconorum Achaiæ de martyrio S. Andreæ apostoli epistola encyclica, first edited in Greek by Woog in 1749, and by him considered to be a genuine writing of the apostolic age, composed about a.d. 80. Thilo, while dissenting from this opinion of Woog’s, concludes that it is a fragment from the Acts of Leucius, expurgated of most of its heresy, and put into its present shape by an orthodox writer. Cardinals Baronius and Bellarmine assign the epistle to the apostolic age; Fabricius thinks it much later.
The probability is that the book was written by Leucius, following earlier traditions, and that it was afterwards revised and fitted for general reading by an orthodox hand.
Though some of the traditions mentioned in the book are referred to by authors of the beginning of the fifth century, there does not seem to be any undoubted quotation of it before the eighth and the tenth centuries. Some portions of Pseudo-Abdias, however, are almost in the words of our Greek Acts.
The text is edited chiefly from two mss.,—the one of the eleventh, the other of the fourteenth century.
The Greek of the original is good of the kind, and exhibits considerable rhetorical skill.
VII. Acts of Andrew and Matthias.—Thilo assigns the authorship of these Acts also to Leucius, and the use of them to the Gnostics, Manichæans, and other heretics. Pseudo-Abdias seems to have derived his account of Andrew and Matthias from the same source. Epiphanius the monk, who wrote in the tenth century, gives extracts from the history. There is, besides, an old English—commonly called Anglo-Saxon—poem, Andrew and Helene, published by Jacob Grimm in 1840, the argument of which in great part coincides with that of the Acts of Andrew and Matthias.
There is considerable doubt as to whether it is Matthias or Matthew that is spoken of. Pseudo-Abdias, followed by all the Latin writers on the subject, calls him Matthew. The Greek texts hesitate between the two. Tischendorf edits Matthias, on the authority of his oldest ms. There is also some discrepancy as to the name of the town. Some mss. say Sinope, others Myrmene or Myrna: they generally, however, coincide in calling it a town of Æthiopia.
Thilo, and Tischendorf after him, made use chiefly of three mss., only one of which, of the fifteenth century, contains the whole book. The oldest is an uncial ms. of about the eighth century.
The Acts of Peter and Andrew, from the Bodleian ms., are inserted as an appendix to the Acts of Andrew and Matthias.
VIII. Acts of Matthew.—This book is edited by Tischendorf for the first time. It is a much later production than the last, written in bad Greek, and in a style rendered very cumbrous by the use of participial phrases.
On the authority of the oldest ms., Matthew, not Matthias, is the name here. It is probably owing to this confusion between the names, that there is much uncertainty in the traditions regarding St. Matthew.
Tischendorf gives, in his Prolegomena, a long extract from Nicephorus, which shows that he was acquainted with this book, or something very like it.
The text is edited from two mss.,—a Parisian of the eleventh century, and a Viennese of a later date.
IX. Acts of Thomas.—The substance of this book is of great antiquity, and in its original form it was held in great estimation by the heretics of the first and second centuries. The main heresy which it contained was that the Apostle Thomas baptized, not with water, but with oil only. It is mentioned by Epiphanius, Turribius, and Nicephorus, condemned in the decree of Gelasius, and in the Synopsis of Scripture ascribed to Athanasius, in which it is placed, along with the Acts of Peter, Acts of John, and other books, among the Antilegomena. St. Augustine in three passages refers to the book in such a way as to show that he had it in something very like its present form. Two centuries later, Pseudo-Abdias made a recension of the book, rejecting the more heretical portions, and adapting it generally to orthodox use. Photius attributes the authorship of this document, as of many other apocryphal Acts, to Leucius Charinus.
The Greek text was first edited, with copious notes and prolegomena, by Thilo in 1823. The text from which the present translation is made is a recension of five mss., the oldest of the tenth century.
X. Consummation of Thomas.—This is properly a portion of the preceding book. Pseudo-Abdias follows it very closely, but the Greek of some chapters of his translation or compilation has not yet been discovered.
The text, edited by Tischendorf for the first time, is from a ms. of the eleventh century.
XI. Martyrdom of Bartholomew.—This Greek text, now for the first time edited by Tischendorf, is very similar to the account of Bartholomew in Pseudo-Abdias. The editor is inclined to believe, not that the Greek text is a translation of Abdias, which it probably is, but that both it and Abdias are derived from the same source. Tischendorf seems inclined to lay some weight upon the mention made by Abdias of a certain Crato, said to be a disciple of the Apostles Simon and Judas, having written a voluminous history of the apostles, which was translated into Latin by Julius Africanus. The whole story, however, is absurd. It is very improbable that Julius Africanus knew any Latin; it is possible, however, that he may have compiled some stories of the apostles, that these may have been translated into Latin, and that Pseudo-Crato and Pseudo-Abdias may have derived some of their materials from this source.
The Greek text is edited from a Venetian ms. of the thirteenth century.
XII. Acts of Thaddæus.—This document, of which our text is the editio princeps, is of some consequence, as giving in another form the famous letters of Christ to Abgarus. Eusebius (H. E., i. 13) says that he found in the archives of Edessa the letters written by their own hands, and that he translated them from the Syriac. The story of the portrait was a later invention. It is found in Pseudo-Abdias (x. 1), and with great detail in Nicephorus (H. E., ii. 7). There is considerable variety in the texts of the letters. They were probably written in Syriac in the third century by some native of Edessa, who wished to add to the importance of his city and the antiquity of his church. See the whole subject discussed in Dr. Cureton’s Ancient Syriac Documents relative to the earliest establishment of Christianity in Edessa.
The Greek text, which is probably of the sixth or seventh century, seems, from allusions to the synagogue, the hours of prayer, the Sabbath-day, etc., to have been written by a Jew. It is edited from a Paris ms. of the eleventh century, and a Vienna one of a later date.
XIII. Acts of John.—A book under this title is mentioned by Eusebius, Epiphanius, Photius, among Greek writers; Augustine, Philastrius, Innocent I., and Turribius among Latin writers. The two last named and Photius ascribe the authorship to Leucius, discipulus diaboli, who got the credit of all these heretical brochures. It is not named in the decree of Gelasius.
Augustine (Tractat. 124 in Johannem) relates at length the story of John going down alive into his grave, and of the fact of his being alive being shown by his breath stirring about the dust on the tomb. This story, which has some resemblance to the Teutonic legend of Barbarossa, is repeated by Photius.
There is a Latin document published by Fabricius, Pseudo-Melitonis liber de Passione S. Johannis Evangelistæ, which the author professed to write with the original of Leucius before his eyes. It has considerable resemblances in some passages to the present text. The only passages in Pseudo-Abdias that appear to have any connection with the present document are those which refer to the apostle’s burial.
The text is edited from a Paris ms. of the eleventh century, and a Vienna one, to which no date is assigned.
It is doubtful whether the narrative part of the Acts of John be by the same hand as the discourses.
Footnotes
355:1553[That is, this is the tradition. Of such Hebrew original there is no trace.—R.]
Part III.—Apocryphal Apocalypses.
This portion of the volume, extending from page 565 to page 598, consists of seven documents, four of which are called Apocalypses by their authors. Of these, the Greek text of the first three is edited for the first time; the fourth, the Apocalypse of John, has appeared before. The fifth, The Falling Asleep of Mary, appears for the first time in its Greek form, and in the first Latin recension of it.
The mss. of these documents are characterized by extreme variety of readings; and in some of them, especially the earlier portion of the Apocalypse of Esdras, the text is in a very corrupt state.
I. The Apocalypse of Moses.—This document belongs to the Apocrypha of the Old Testament rather than that of the New. We have been unable to find in it any reference to any Christian writing. In its form, too, it appears to be a portion of some larger work. Parts of it at least are of an ancient date, as it is very likely from this source that the writer of the Gospel of Nicodemus took the celebrated legend of the Tree of Life and the Oil of Mercy. An account of this legend will be found in Cowper’s Apocryphal Gospels, xcix.–cii.; in Maury, Croyances et Légendes de l’Antiquité, p. 294; in Renan’s commentary to the Syriac text of the Penitence of Adam, edited and translated by Renan in the Journal Asiatique for 1853. There appeared a poetical rendering of the legend in Blackwood’s Magazine ten or twelve years ago.
Tischendorf’s text is made from four mss.: A, a Venice ms. of the thirteenth century; B and C, Vienna mss. of the thirteenth and twelfth centuries respectively; and D, a Milan ms. of about the eleventh century.
II. The Apocalypse of Esdras.—This book is a weak imitation of the apocryphal fourth book of Esdras. Thilo, in his prolegomena to the Acts of Thomas, p. lxxxii., mentions it, and doubts whether it be the fourth book of Esdras or not. Portions of it were published by Dr. Hase of the Paris Library, and it was then seen that it was a different production. The ms. is of about the fifteenth century, and in the earlier portions very difficult to read.
III. The Apocalypse of Paul.—There are two apocryphal books bearing the name of Paul mentioned by ancient writers: The Ascension of Paul, adopted by the Cainites and the Gnostics; and the Apocalypse of Paul, spoken of by Augustine and Sozomen. There seems to be no doubt that the present text, discovered by Tischendorf in 1843, and published by him in 1866, is the book mentioned by Augustine and Sozomen. It is referred to by numerous authorities, one of whom, however, ascribes it to the heretic Paul of Samosata, the founder of the sect of the Paulicians.
There appear to be versions of it in Coptic, Syriac, and Arabic. One of the Syriac versions, from an Urumiyeh ms., was translated into English by an American missionary in 1864. This translation, or the greater portion of it, is printed by Tischendorf along with his edition of the text.
Tischendorf, upon what seems to be pretty good evidence, ascribes it to the year 380. It is from a Milan ms. of not earlier than the fifteenth century. There is another ms. two centuries older; but they both seem to be copied from the same original. The Syriac seems to be later than the Greek, and, according to Eastern fashion, fuller in details.
IV. The Apocalypse of John.—In the scholia to the Grammar of Dionysius the Thracian, ascribed to the ninth century, immediately after the ascription of the Apocalypse of Paul to Paul of Samosata, there occurs the following statement: ‘And there is another called the Apocalypse of John the Theologian. We do not speak of that in the island of Patmos, God forbid, for it is most true; but of a supposititious and spurious one.’ This is the oldest reference to this Apocalypse. Asseman says he found the book in Arabic in three mss.
The document was first edited by Birch in 1804, from a Vatican ms., collated with a Vienna ms. For his edition Tischendorf collated other five mss., two of Paris, three of Vienna, of from the fourteenth to the sixteenth century.
Of other Apocalypses, Tischendorf in his Prolegomena gives an abstract of the Apocalypse of Peter, the Apocalypse of Bartholomew, the Apocalypse of Mary, and the Apocalypse of Daniel. The Apocalypse of Peter professes to be written by Clement. There is an Arabic ms. of it in the Bodleian Library. It is called the Perfect Book, or the Book of Perfection, and consists of eighty-nine chapters, comprising a history of the world as revealed to Peter, from the foundation of the world to the appearing of Antichrist.
The Apocalypse of Bartholomew, from a ms. in the Paris Library, was edited and translated by Dulaurier in 1835. The translation appears in Tischendorf’s Prolegomena.
The Apocalypse of Mary, containing her descent to the lower world, appears in several Greek mss. It is of a late date, the work of some monk of the middle ages.
The Apocalypse of Daniel, otherwise called the Revelation of the Prophet Daniel about the consummation of the world, is also of a late date. About the half of the Greek text is given in the Prolegomena. We have not thought it necessary to translate it.
V., VI., VII. The Assumption of Mary.—It is somewhat strange that the Greek text of this book, which has been translated into several languages both of the East and the West, is edited by Tischendorf for the first time. He assigns it to a date not later than the fourth century. A book under this title is condemned in the decree of Gelasius. The author of the Second Latin Form (see p. 595, note), writing under the name of Melito, ascribes the authorship of a treatise on the same subject to Leucius. This, however, cannot be the book so ascribed to Leucius, as Pseudo-Melito affirms that his book, which is in substance the same as the Greek text, was written to condemn Leucius’ heresies.
There are translations or recensions of our text in Syriac, Sahidic, and Arabic. The Syriac was edited and translated by Wright in 1865, in his Contributions to the Apocryphal Literature of the New Testament. Another recension of it was published in the Journal of Sacred Literature for January and April, 1864. An Arabic version of it, resembling more the Syriac than the Greek or Latin, was edited and translated by Enger in 1854. The Sahidic recension, published and translated by Zoega and Dulaurier, is considerably different from our present texts. The numerous Latin recensions also differ considerably from each other, as will be seen from a comparison of the First Latin Form with the Second. They are all, however, from the same source, and that probably the Greek text which we have translated. The Greek texts, again, exhibit considerable variations, especially in the latter portions.
In the end of the seventh century, John Archbishop of Thessalonica wrote a discourse on the falling asleep of Mary, mainly derived from the book of Pseudo-John; and in some mss. this treatise of John of Thessalonica is ascribed to John the Apostle. Epiphanius, however, makes distinctive mention of both treatises.
For his edition of the Greek text, Tischendorf made use of five mss., the oldest of the eleventh century.
The First Latin Form is edited from three Italian mss., the oldest of the thirteenth century.
The Second Latin Form, which has been previously published elsewhere, is from a Venetian ms. of the fourteenth century.
We have now concluded our notices, compiled chiefly from Tischendorf’s Prolegomena, of the Apocryphal Literature of the New Testament.
While these documents are of considerable interest and value, as giving evidence of a widespread feeling in early times of the importance of the events which form the basis of our belief, and as affording us curious glimpses of the state of the Christian conscience, and of modes of Christian thought, in the first centuries of our era, the predominant impression which they leave on our minds is a profound sense of the immeasurable superiority, the unapproachable simplicity and majesty, of the Canonical Writings.
St. Andrews, 26th March, 1870.
The Protevangelium of James.
————————————
The Birth of Mary the Holy Mother of God, and Very Glorious Mother of Jesus Christ. 1554
1. In the records of the twelve tribes of Israel was Joachim, a man rich exceedingly; and he brought his offerings double, 1555 saying: There shall be of my superabundance to all the people, and there shall be the offering for my forgiveness 1556 to the Lord for a propitiation for me. 1557 For the great day of the Lord was at hand, and the sons of Israel were bringing their offerings. And there stood over against him Rubim, saying: It is not meet for thee first to bring thine offerings, because thou hast not made seed in Israel. 1558 And Joachim was exceedingly grieved, and went away to the registers of the twelve tribes of the people, saying: I shall see the registers of the twelve tribes of Israel, as to whether I alone have not made seed in Israel. And he searched, and found that all the righteous had raised up seed in Israel. And he called to mind the patriarch Abraham, that in the last day 1559 God gave him a son Isaac. And Joachim was exceedingly grieved, and did not come into the presence of his wife; but he retired to the desert, 1560 and there pitched his tent, and fasted forty days and forty nights, 1561 saying in himself: I will not go down either for food or for drink until the Lord my God shall look upon me, and prayer shall be my food and drink.
2. And his wife Anna 1562 mourned in two mournings, and lamented in two lamentations, saying: I shall bewail my widowhood; I shall bewail my childlessness. And the great day of the Lord was at hand; and Judith 1563 her maid-servant said: How long dost thou humiliate thy soul? Behold, the great day of the Lord is at hand, and it is unlawful for thee to mourn. But take this head-band, which the woman that made it gave to me; for it is not proper that I should wear it, because I am a maid-servant, and it has a royal appearance. 1564 And Anna said: Depart from me; for I have not done such things, and the Lord has brought me very low. I fear that some wicked person has given it to thee, and thou hast come to make me a sharer in thy sin. And Judith said: Why should I curse thee, seeing that 1565 the Lord hath shut thy womb, so as not to give thee fruit in Israel? And Anna was grieved exceedingly, and put off her garments of mourning, and cleaned her head, and put on her wedding garments, and about the ninth hour went down to the garden to walk. And she saw a laurel, and sat under it, and prayed to the Lord, saying: O God of our fathers, bless me and hear my prayer, as Thou didst bless the womb of Sarah, and didst give her a son Isaac. 1566
3. And gazing towards the heaven, she saw a sparrow’s nest in the laurel, 1567 and made a lamentation in herself, saying: Alas! who begot me? and what womb produced me? because I have become a curse in the presence of the sons of Israel, and I have been reproached, and they have driven me in derision out of the temple of the Lord. Alas! to what have I been likened? I am not like the fowls of the heaven, because even the fowls of the heaven are productive before Thee, O Lord. Alas! to what have I been likened? I am not like the beasts of the earth, because even the beasts of the earth are productive before Thee, O Lord. Alas! to what have I been likened? I am not like these waters, because even these waters are productive before Thee, O Lord. Alas! to what have I been likened? I am not like this earth, because even the earth bringeth forth its fruits in season, and blesseth Thee, O Lord. 1568
4. And, behold, an angel of the Lord stood by, saying: Anna, Anna, the Lord hath heard thy prayer, and thou shalt conceive, and shall bring forth; and thy seed shall be spoken of in all the world. And Anna said: As the Lord my God liveth, if I beget either male or female, I will bring it as a gift to the Lord my God; and it shall minister to Him in holy things all the days of its life. 1569 And, behold, two angels came, saying to her: Behold, Joachim thy husband is coming with his flocks. 1570 For an angel of the Lord went down to him, saying: Joachim, Joachim, the Lord God hath heard thy prayer. Go down hence; for, behold, thy wife Anna shall conceive. And Joachim went down and called his shepherds, saying: Bring me hither ten she-lambs without spot or blemish, and they shall be for the Lord my God; and bring me twelve tender calves, and they shall be for the priests and the elders; and a hundred goats for all the people. And, behold, Joachim came with his flocks; and Anna stood by the gate, and saw Joachim coming, and she ran and hung upon his neck, saying: Now I know that the Lord God hath blessed me exceedingly; for, behold the widow no longer a widow, and I the childless shall conceive. And Joachim rested the first day in his house.
5. And on the following day he brought his offerings, saying in himself: If the Lord God has been rendered gracious to me, the plate 1571 on the priest’s forehead will make it manifest to me. And Joachim brought his offerings, and observed attentively the priest’s plate when he went up to the altar of the Lord, and he saw no sin in himself. And Joachim said: Now I know that the Lord has been gracious unto me, and has remitted all my sins. And he went down from the temple of the Lord justified, and departed to his own house. And her months were fulfilled, and in the ninth 1572 month Anna brought forth. And she said to the midwife: What have I brought forth? and she said: A girl. And said Anna: My soul has been magnified this day. And she laid her down. And the days having been fulfilled, Anna was purified, and gave the breast to the child, 1573 and called her name Mary.
6. And the child grew strong day by day; and when she was six 1574 months old, her mother set her on the ground to try whether she could stand, and she walked seven steps and came into her bosom; and she snatched her up, saying: As the Lord my God liveth, thou shalt not walk on this earth until I bring thee into the temple of the Lord. And she made a sanctuary in her bed-chamber, and allowed nothing common or unclean to pass through her. And she called the undefiled daughters of the Hebrews, and they led her astray. 1575 And when she was a year old, Joachim made a great feast, and invited the priests, and the scribes, and the elders, and all the people of Israel. And Joachim brought the child to the priests; and they blessed her, saying: O God of our fathers, bless this child, and give her an everlasting name to be named in all generations. And all the people said: So be it, so be it, amen. And he brought her to the chief priests; and they blessed her, saying: O God most high, look upon this child, and bless her with the utmost blessing, which shall be for ever. And her mother snatched her up, and took her into the sanctuary of her bed-chamber, and gave her the breast. And Anna made a song to the Lord God, saying: I will sing a song to the Lord my God, for He hath looked upon me, and hath taken away the reproach of mine enemies; and the Lord hath given the fruit of His righteousness, singular in its kind, and richly endowed before Him. Who will tell the sons of Rubim that Anna gives suck? Hear, hear, ye twelve tribes of Israel, that Anna gives suck. And she laid her to rest in the bed-chamber of her sanctuary, and went out and ministered unto them. And when the supper was ended, they went down rejoicing, and glorifying the God of Israel. 1576
7. And her months were added to the child. And the child was two years old, and Joachim said: Let us take her up to the temple of the Lord, that we may pay the vow that we have vowed, lest perchance the Lord send to us, 1577 and our offering be not received. And Anna said: Let us wait for the third year, in order that the child may not seek for father or mother. And Joachim said: So let us wait. And the child was three years old, and Joachim said: Invite the daughters of the Hebrews that are undefiled, and let them take each a lamp, and let them stand with the lamps burning, that the child may not turn back, and her heart be captivated from the temple of the Lord. And they did so until they went up into the temple of the Lord. And the priest received her, and kissed her, and blessed her, saying: The Lord has magnified thy name in all generations. In thee, on the last of the days, the Lord will manifest His redemption to the sons of Israel. And he set her down upon the third step of the altar, and the Lord God sent grace upon her; and she danced with her feet, and all the house of Israel loved her.
8. And her parents went down marvelling, and praising the Lord God, because the child had not turned back. And Mary was in the temple of the Lord as if she were a dove that dwelt there, and she received food from the hand of an angel. And when she was twelve 1578 years old there was held a council of the priests, saying: Behold, Mary has reached the age of twelve years in the temple of the Lord. What then shall we do with her, lest perchance she defile the sanctuary of the Lord? And they said to the high priest: Thou standest by the altar of the Lord; go in, and pray concerning her; and whatever the Lord shall manifest unto thee, that also will we do. And the high priest went in, taking the robe 1579 with the twelve bells into the holy of holies; and he prayed concerning her. And behold an angel of the Lord stood by him, saying unto him: Zacharias, Zacharias, go out and assemble the widowers of the people, and let them bring each his rod; and to whomsoever the Lord shall show a sign, his wife shall she be. And the heralds went out through all the circuit of Judæa, and the trumpet of the Lord sounded, and all ran.
9. And Joseph, throwing away his axe, went out to meet them; and when they had assembled, they went away to the high priest, taking with them their rods. And he, taking the rods of all of them, entered into the temple, and prayed; and having ended his prayer, he took the rods and came out, and gave them to them: but there was no sign in them, and Joseph took his rod last; and, behold, a dove came out of the rod, and flew upon Joseph’s head. And the priest said to Joseph, Thou hast been chosen by lot to take into thy keeping the virgin of the Lord. But Joseph refused, saying: I have children, and I am an old man, and she is a young girl. I am afraid lest I become a laughing-stock to the sons of Israel. And the priest said to Joseph: Fear the Lord thy God, and remember what the Lord did to Dathan, and Abiram, and Korah; 1580 how the earth opened, and they were swallowed up on account of their contradiction. And now fear, O Joseph, lest the same things happen in thy house. And Joseph was afraid, and took her into his keeping. And Joseph said to Mary: Behold, I have received thee from the temple of the Lord; and now I leave thee in my house, and go away to build my buildings, and I shall come to thee. The Lord will protect thee.
10. And there was a council of the priests, saying: Let us make a veil for the temple of the Lord. And the priest said: Call to me the undefiled virgins of the family of David. And the officers went away, and sought, and found seven virgins. And the priest remembered the child Mary, that she was of the family of David, and undefiled before God. And the officers went away and brought her. And they brought them into the temple of the Lord. And the priest said: Choose for me by lot who shall spin the gold, and the white, 1581 and the fine linen, and the silk, and the blue, 1582 and the scarlet, and the true purple. 1583 And the true purple and the scarlet fell to the lot of Mary, and she took them, and went away to her house. And at that time Zacharias was dumb, and Samuel was in his place until the time that Zacharias spake. And Mary took the scarlet, and span it.
11. And she took the pitcher, and went out to fill it with water. And, behold, a voice saying: Hail, thou who hast received grace; the Lord is with thee; blessed art thou among women! 1584 And she looked round, on the right hand and on the left, to see whence this voice came. And she went away, trembling, to her house, and put down the pitcher; and taking the purple, she sat down on her seat, and drew it out. And, behold, an angel of the Lord stood before her, saying: Fear not, Mary; for thou hast found grace before the Lord of all, and thou shalt conceive, according to His word. And she hearing, reasoned with herself, saying: Shall I conceive by the Lord, the living God? and shall I bring forth as every woman brings forth? And the angel of the Lord said: Not so, Mary; for the power of the Lord shall overshadow thee: wherefore also that holy thing which shall be born of thee shall be called the Son of the Most High. And thou shalt call His name Jesus, for He shall save His people from their sins. And Mary said: Behold, the servant of the Lord before His face: let it be unto me according to thy word.
12. And she made the purple and the scarlet, and took them to the priest. And the priest blessed her, and said: Mary, the Lord God hath magnified thy name, and thou shalt be blessed in all the generations of the earth. And Mary, with great joy, went away to Elizabeth her kinswoman, 1585 and knocked at the door. And when Elizabeth heard her, she threw away the scarlet, 1586 and ran to the door, and opened it; and seeing Mary, she blessed her, and said: Whence is this to me, that the mother of my Lord should come to me? for, behold, that which is in me leaped and blessed thee. 1587 But Mary had forgotten the mysteries of which the archangel Gabriel had spoken, and gazed up into heaven, and said: Who am I, O Lord, that all the generations of the earth should bless me? 1588 And she remained three months with Elizabeth; and day by day she grew bigger. And Mary being afraid, went away to her own house, and hid herself from the sons of Israel. And she was sixteen 1589 years old when these mysteries happened.
13. And she was in her sixth month; and, behold, Joseph came back from his building, and, entering into his house, he discovered that she was big with child. And he smote 1590 his face, 1591 and threw himself on the ground upon the sackcloth, and wept bitterly, saying: With what face shall I look upon the Lord my God? and what prayer shall I make about this maiden? because I received her a virgin out of the temple of the Lord, and I have not watched over her. Who is it that has hunted me 1592 down? Who has done this evil thing in my house, and defiled the virgin? Has not the history of Adam been repeated in me? For just as Adam was in the hour of his singing praise, 1593 and the serpent came, and found Eve alone, and completely deceived her, so it has happened to me also. And Joseph stood up from the sackcloth, and called Mary, and said to her: O thou who hast been cared for by God, why hast thou done this and forgotten the Lord thy God? Why hast thou brought low thy soul, thou that wast brought up in the holy of holies, and that didst receive food from the hand of an angel? And she wept bitterly, saying: I am innocent, and have known no man. And Joseph said to her: Whence then is that which is in thy womb? And she said: As the Lord my God liveth, I do not know whence it is to me.
14. And Joseph was greatly afraid, and retired from her, and considered what he should do in regard to her. 1594 And Joseph said: If I conceal her sin, I find myself fighting against the law of the Lord; and if I expose her to the sons of Israel, I am afraid lest that which is in her be from an angel, 1595 and I shall be found giving up innocent blood to the doom of death. What then shall I do with her? I will put her away from me secretly. And night came upon him; and, behold, an angel of the Lord appears to him in a dream, saying: Be not afraid for this maiden, for that which is in her is of the Holy Spirit; and she will bring forth a Son, and thou shalt call His name Jesus, for He will save His people from their sins. 1596 And Joseph arose from sleep, and glorified the God of Israel, who had given him this grace; and he kept her.
15. And Annas the scribe came to him, and said: Why hast thou not appeared in our assembly? And Joseph said to him: Because I was weary from my journey, and rested the first day. And he turned, and saw that Mary was with child. And he ran away to the priest, 1597 and said to him: Joseph, whom thou didst vouch for, has committed a grievous crime. And the priest said: How so? And he said: He has defiled the virgin whom he received out of the temple of the Lord, and has married her by stealth, and has not revealed it to the sons of Israel. And the priest answering, said: Has Joseph done this? Then said Annas the scribe: Send officers, and thou wilt find the virgin with child. And the officers went away, and found it as he had said; and they brought her along with Joseph to the tribunal. And the priest said: Mary, why hast thou done this? and why hast thou brought thy soul low, and forgotten the Lord thy God? Thou that wast reared in the holy of holies, and that didst receive food from the hand of an angel, and didst hear the hymns, and didst dance before Him, why hast thou done this? And she wept bitterly, saying: As the Lord my God liveth, I am pure before Him, and know not a man. And the priest said to Joseph: Why hast thou done this? And Joseph said: As the Lord liveth, I am pure concerning her. Then said the priest: Bear not false witness, but speak the truth. Thou hast married her by stealth, and hast not revealed it to the sons of Israel, and hast not bowed thy head under the strong hand, that thy seed might be blessed. And Joseph was silent.
16. And the priest said: Give up the virgin whom thou didst receive out of the temple of the Lord. And Joseph burst into tears. And the priest said: I will give you to drink of the water of the ordeal of the Lord, 1598 and He shall make manifest your sins in your eyes. And the priest took the water, and gave Joseph to drink and sent him away to the hill-country; and he returned unhurt. And he gave to Mary also to drink, and sent her away to the hill-country; and she returned unhurt. And all the people wondered that sin did not appear in them. And the priest said: If the Lord God has not made manifest your sins, neither do I judge you. And he sent them away. And Joseph took Mary, and went away to his own house, rejoicing and glorifying the God of Israel.
17. And there was an order from the Emperor Augustus, that all in Bethlehem of Judæa should be enrolled. 1599 And Joseph said: I shall enrol my sons, but what shall I do with this maiden? How shall I enrol her? As my wife? I am ashamed. As my daughter then? But all the sons of Israel know that she is not my daughter. The day of the Lord shall itself bring it to pass 1600 as the Lord will. And he saddled the ass, and set her upon it; and his son led it, and Joseph followed. 1601 And when they had come within three miles, Joseph turned and saw her sorrowful; and he said to himself: Likely that which is in her distresses her. And again Joseph turned and saw her laughing. And he said to her: Mary, how is it that I see in thy face at one time laughter, at another sorrow? And Mary said to Joseph: Because I see two peoples with my eyes; the one weeping and lamenting, and the other rejoicing and exulting. And they came into the middle of the road, and Mary said to him: Take me down from off the ass, for that which is in me presses to come forth. And he took her down from off the ass, and said to her: Whither shall I lead thee, and cover thy disgrace? for the place is desert.
18. And he found a cave 1602 there, and led her into it; and leaving his two sons beside her, he went out to seek a widwife in the district of Bethlehem.
And I Joseph was walking, and was not walking; and I looked up into the sky, and saw the sky astonished; and I looked up to the pole of the heavens, and saw it standing, and the birds of the air keeping still. And I looked down upon the earth, and saw a trough lying, and work-people reclining: and their hands were in the trough. And those that were eating did not eat, and those that were rising did not carry it up, and those that were conveying anything to their mouths did not convey it; but the faces of all were looking upwards. And I saw the sheep walking, and the sheep stood still; and the shepherd raised his hand to strike them, and his hand remained up. And I looked upon the current of the river, and I saw the mouths of the kids resting on the water and not drinking, and all things in a moment were driven from their course.
19. And I saw a woman coming down from the hill-country, and she said to me: O man, whither art thou going? And I said: I am seeking an Hebrew midwife. And she answered and said unto me: Art thou of Israel? And I said to her: Yes. And she said: And who is it that is bringing forth in the cave? And I said: A woman betrothed to me. And she said to me: Is she not thy wife? And I said to her: It is Mary that was reared in the temple of the Lord, and I obtained her by lot as my wife. And yet she is not my wife, but has conceived of the Holy Spirit.
And the widwife said to him: Is this true? And Joseph said to her: Come and see. And the midwife went away with him. And they stood in the place of the cave, and behold a luminous cloud overshadowed the cave. And the midwife said: My soul has been magnified this day, because mine eyes have seen strange things—because salvation has been brought forth to Israel. And immediately the cloud disappeared out of the cave, and a great light shone in the cave, so that the eyes could not bear it. And in a little that light gradually decreased, until the infant appeared, and went and took the breast from His mother Mary. And the midwife cried out, and said: This is a great day to me, because I have seen this strange sight. And the midwife went forth out of the cave, and Salome met her. And she said to her: Salome, Salome, I have a strange sight to relate to thee: a virgin has brought forth—a thing which her nature admits not of. Then said Salome: As the Lord my God liveth, unless I thrust in my finger, and search the parts, I will not believe that a virgin has brought forth.
20. And the midwife went in, and said to Mary: Show thyself; for no small controversy has arisen about thee. And Salome put in her finger, and cried out, and said: Woe is me for mine iniquity and mine unbelief, because I have tempted the living God; and, behold, my hand is dropping off as if burned with fire. And she bent her knees before the Lord, saying: O God of my fathers, remember that I am the seed of Abraham, and Isaac, and Jacob; do not make a show of me to the sons of Israel, but restore me to the poor; for Thou knowest, O Lord, that in Thy name I have performed my services, and that I have received my reward at Thy hand. And, behold, an angel of the Lord stood by her, saying to her: Salome, Salome, the Lord hath heard thee. Put thy hand to the infant, and carry it, and thou wilt have safety and joy. And Salome went and carried it, saying: I will worship Him, because a great King has been born to Israel. And, behold, Salome was immediately cured, and she went forth out of the cave justified. And behold a voice saying: Salome, Salome, tell not the strange things thou hast seen, until the child has come into Jerusalem.
21. And, behold, Joseph was ready to go into Judæa. And there was a great commotion in Bethlehem of Judæa, for Magi came, saying: Where is he that is born king of the Jews? for we have seen his star in the east, and have come to worship him. And when Herod heard, he was much disturbed, and sent officers to the Magi. And he sent for the priests, and examined them, saying: How is it written about the Christ? where is He to be born? And they said: In Bethlehem of Judæa, for so it is written. 1603 And he sent them away. And he examined the Magi, saying to them: What sign have you seen in reference to the king that has been born? And the Magi said: We have seen a star of great size shining among these stars, and obscuring their light, so that the stars did not appear; and we thus knew that a king has been born to Israel, and we have come to worship him. And Herod said: Go and seek him; and if you find him, let me know, in order that I also may go and worship him. And the Magi went out. And, behold, the star which they had seen in the east went before them until they came to the cave, and it stood over the top of the cave. And the Magi saw the infant with His mother Mary; and they brought forth from their bag gold, and frankincense, and myrrh. And having been warned by the angel not to go into Judæa, they went into their own country by another road. 1604
22. And when Herod knew that he had been mocked by the Magi, in a rage he sent murderers, saying to them: Slay the children 1605 from two years old and under. And Mary, having heard that the children were being killed, was afraid, and took the infant and swaddled Him, and put Him into an ox-stall. And Elizabeth, having heard that they were searching for John, took him and went up into the hill-country, and kept looking where to conceal him. And there was no place of concealment. And Elizabeth, groaning with a loud voice, says: O mountain of God, receive mother and child. And immediately the mountain was cleft, and received her. And a light shone about them, for an angel of the Lord was with them, watching over them.
23. And Herod searched for John, and sent officers to Zacharias, saying: Where hast thou hid thy son? And he, answering, said to them: I am the servant of God in holy things, and I sit constantly in the temple of the Lord: I do not know where my son is. And the officers went away, and reported all these things to Herod. And Herod was enraged, and said: His son is destined to be king over Israel. And he sent to him again, saying: Tell the truth; where is thy son? for thou knowest that thy life is in my hand. And Zacharias said: I am God’s martyr, if thou sheddest my blood; for the Lord will receive my spirit, because thou sheddest innocent blood at the vestibule of the temple of the Lord. And Zacharias was murdered about daybreak. And the sons of Israel did not know that he had been murdered. 1606
24. But at the hour of the salutation the priests went away, and Zacharias did not come forth to meet them with a blessing, according to his custom. 1607 And the priests stood waiting for Zacharias to salute him at the prayer, 1608 and to glorify the Most High. And he still delaying, they were all afraid. But one of them ventured to go in, and he saw clotted blood beside the altar; and he heard a voice saying: Zacharias has been murdered, and his blood shall not be wiped up until his avenger come. And hearing this saying, he was afraid, and went out and told it to the priests. And they ventured in, and saw what had happened; and the fretwork of the temple made a wailing noise, and they rent their clothes 1609 from the top even to the bottom. And they found not his body, but they found his blood turned into stone. And they were afraid, and went out and reported to the people that Zacharias had been murdered. And all the tribes of the people heard, and mourned, and lamented for him three days and three nights. And after the three days, the priests consulted as to whom they should put in his place; and the lot fell upon Simeon. For it was he who had been warned by the Holy Spirit that he should not see death until he should see the Christ in the flesh. 1610
And I James that wrote this history in Jerusalem, a commotion having arisen when Herod died, withdrew myself to the wilderness until the commotion in Jerusalem ceased, glorifying the Lord God, who had given me the gift and the wisdom to write this history. 1611 And grace shall be with them that fear our Lord Jesus Christ, to whom be glory to ages of ages. Amen. 1612
Footnotes
361:1554[This title is taken by Tischendorf from a manuscript of the eleventh century (Paris). At least seventeen other forms exist. The book is variously named by ancient writers. In the decree of Gelasius (a.d. 495) he condemns it as Evangelium nomine Jacobi minoris apocryphum.
The text of Tischendorf, here translated, is somewhat less diffuse than that of Fabricius, and is based on manuscript evidence. The variations are verbal and formal rather than material.—R.]
361:1555Susanna i. 4.
361:1556The readings vary, and the sense is doubtful. Thilo thinks that the sense is: What I offer over and above what the law requires is for the benefit of the whole people; but the offering I make for my own forgiveness (according to the law’s requirements) shall be to the Lord, that He may be rendered merciful to me.
361:1557The Church of Rome appoints March 20 as the Feast of St. Joachim. His liberality is commemorated in prayers, and the lessons to be read are Wis. 31:0, Matt. 1:0.
361:15581 Sam. 1:6, 7, Hos. 9:14.
361:1559Another reading is: In his last days.
361:1560Another reading is: Into the hill-country.
361:1561Moses: Exod. 24:18, Exod. 34:28, Deut. 9:9. Elijah: 1 Kings xix. 8. Christ: Matt. iv. 2.
361:1562The 26th day of July is the Feast of St. Anna in the Church of Rome.
361:1563Other forms of the name are Juth, Juthin.
361:1564Some mss. have: For I am thy maid-servant, and thou hast a regal appearance.
361:1565Severalmss. insert: Thou hast not listened to my voice; for.
361:1566Comp. 1 Sam. i. 9-18.
361:1567Tobit ii. 10.
362:1568Many of themss. here add: Alas! to what have I been likened? I am not like the waves of the sea, because even the waves of the sea, in calm and storm, and the fishes in them, bless Thee, O Lord.
362:15691 Sam. i. 11.
362:1570One of themss.: With his shepherds, and sheep, and goats, and oxen.
362:1571Ex. xxviii. 36-38. For traditions about the petalon, see Euseb., H. E., ii. 23, iii. 31, v. 24; Epiph., Hær., 78.
362:1572Various readings are: Sixth, seventh, eighth.
362:1573One of the MSS inserts: On the eighth day.
362:1574One of themss. has nine.
362:1575This is the reading of most mss.; but it is difficult to see any sense in it. One ms. reads: They attended on her. Fabricius proposed: They bathed her.
362:1576Two of themss. add: And they gave her the name of Mary, because her name shall not fade forever. This derivation of the name—from the root mar, fade—is one of a dozen or so.
362:1577This is taken to mean: Send someone to us to warn us that we have been too long in paying our vow. One ms. reads, lest the Lord depart from us; another, lest the Lord move away from us.
363:1578Or, fourteen. Postel’s Latin version has ten.
363:1579Exod. 28:28, Sir. 45:9; Justin, Tryph., xlii.
363:1580Num. xvi. 31-33.
363:1581Lit., undefiled. It is difficult to say what colour is meant, or if it is a colour at all. The word is once used to mean the sea, but with no reference to colour. It is also the name of a stone of a greenish hue.
363:1582Lit., hyacinth.
363:1583Ex. xxv. 4.
363:1584Luke i. 28.
364:1585Luke 1:39, 40.
364:1586Other readings are: the wool—what she had in her hand.
364:1587Luke 1:34, 44.
364:1588Luke i. 48.
364:1589Six mss. have sixteen; one, fourteen; two, fifteen; and one, seventeen.
364:1590The Latin translation has hung down.
364:1591Ezek. 21:12, Jer. 31:19.
364:1592Two mss.: her.
364:1593Another reading is: As Adam was in Paradise, and in the hour of the singing of praise (doxology) to God was with the angels, the serpent, etc.
364:1594Matt. i. 19.
364:1595Lit., angelic; one ms. has holy; the Latin translation, following a slightly different reading, that it would not be fair to her.
364:1596Matt. i. 20.
364:1597Three mss. have high priest.
364:1598Num. v. 11, ff.
365:1599Luke ii. 1.
365:1600Or: On this day of the Lord I will do, etc.
365:1601Another reading is: And his son Samuel led it, and James and Simon followed.
365:1602Bethlehem…used to be overshadowed by a grove of Thammuz, i.e., Adonis; and in the cave where Christ formerly wailed as an infant, they used to mourn for the beloved of Venus (Jerome to Paulinus). In his letter to Sabinianus the cave is repeatedly mentioned: “That cave in which the Son of God was born;” “that venerable cave,” etc., “within the door of what was once the Lord’s manger, now the altar.” “Then you run to the place of the shepherds.” There appears also to have been above the altar the figure of an angel, or angels. See also Justin, Tryph., 78.
366:1603Two mss. here add: And thou Bethlehem, etc., from Mic. v. 2.
366:1604Matt. ii. 1-12. One of the mss. here adds Matt. ii. 13-15, with two or three slight variations.
366:1605Four mss. have all the male children, as in Matt. ii. 16.
366:1606Another reading is: And Herod, enraged at this, ordered him to be slain in the midst of the altar before the dawn, that the slaying of him might not be prevented by the people. [This incident was probably suggested by the reference to “Zacharias the son of Barachias” in Matt. 23:35, Luke 11:51; but comp. 2 Chron. xxiv. 20-22.—R.]
366:1607Lit., the blessing of Zacharias did not come forth, etc.
366:1608Or, with prayer.
366:1609Another reading is: And was rent from the top, etc.
366:1610Luke ii. 26. One of the mss. here adds Matt. ii. 19-23, with two or three verbal changes.
367:1611[Assuming that this is among the most ancient of the Apocryphal Gospels, it is noteworthy that the writer abstains from elaborating his statements on points fully narrated in the Canonical Gospels. The supplementary character of the earliest of these writings is obvious. But what a contrast between the impressive silence of the New Testament narratives, and the garrulity, not to say indelicacy, of these detailed descriptions of the Nativity!—R.]
367:1612The mss. vary much in the doxology.
The Gospel of Pseudo-Matthew.
————————————
Here beginneth the book of the Birth of the Blessed Mary and the Infancy of the Saviour. Written in Hebrew by the Blessed Evangelist Matthew, and translated into Latin by the Blessed Presbyter Jerome.
To their well-beloved brother Jerome the Presbyter, Bishops Cromatius and Heliodorus in the Lord, greeting.
The birth of the Virgin Mary, and the nativity and infancy of our Lord Jesus Christ, we find in apocryphal books. But considering that in them many things contrary to our faith are written, we have believed that they ought all to be rejected, lest perchance we should transfer the joy of Christ to Antichrist. 1613 While, therefore, we were considering these things, there came holy men, Parmenius and Varinus, who said that your Holiness had found a Hebrew volume, written by the hand of the most blessed Evangelist Matthew, in which also the birth of the virgin mother herself, and the infancy of our Saviour, were written. And accordingly we entreat your affection by our Lord Jesus Christ Himself, to render it from the Hebrew into Latin, 1614 not so much for the attainment of those things which are the insignia of Christ, as for the exclusion of the craft of heretics, who, in order to teach bad doctrine, have mingled their own lies with the excellent nativity of Christ, that by the sweetness of life they might hide the bitterness of death. It will therefore become your purest piety, either to listen to us as your brethren entreating, or to let us have as bishops exacting, the debt of affection which you may deem due.
Reply to Their Letter by Jerome.
To my lords the holy and most blessed Bishops Cromatius and Heliodorus, Jerome, a humble servant of Christ, in the Lord greeting.
He who digs in ground where he knows that there is gold, 1615 does not instantly snatch at whatever the uptorn trench may pour forth; but, before the stroke of the quivering spade raises aloft the glittering mass, he meanwhile lingers over the sods to turn them over and lift them up, and especially he who has not added to his gains. An arduous task is enjoined upon me, since what your Blessedness has commanded me, the holy Apostle and Evangelist Matthew himself did not write for the purpose of publishing. For if he had not done it somewhat secretly, he would have added it also to his Gospel which he published. But he composed this book in Hebrew; and so little did he publish it, that at this day the book written in Hebrew by his own hand is in the possession of very religious men, to whom in successive periods of time it has been handed down by those that were before them. And this book they never at any time gave to any one to translate. And so it came to pass, that when it was published by a disciple of Manichæus named Leucius, who also wrote the falsely styled Acts of the Apostles, this book afforded matter, not of edification, but of perdition; and the opinion of the Synod in regard to it was according to its deserts, that the ears of the Church should not be open to it. Let the snapping of those that bark against us now cease; for we do not add this little book to the canonical writings, but we translate what was written by an Apostle and Evangelist, that we may disclose the falsehood of heresy. In this work, then, we obey the commands of pious bishops as well as oppose impious heretics. It is the love of Christ, therefore, which we fulfil, believing that they will assist us by their prayers, who through our obedience attain to a knowledge of the holy infancy of our Saviour.
There is extant another letter to the same bishops, attributed to Jerome:—
You ask me to let you know what I think of a book held by some to be about the nativity of St. Mary. And so I wish you to know that there is much in it that is false. For one Seleucus, who wrote the Sufferings of the Apostles, composed this book. But, just as he wrote what was true about their powers, and the miracles they worked, but said a great deal that was false about their doctrine; so here too he has invented many untruths out of his own head. I shall take care to render it word for word, exactly as it is in the Hebrew, since it is asserted that it was composed by the holy Evangelist Matthew, and written in Hebrew, and set at the head of his Gospel. Whether this be true or not, I leave to the author of the preface and the trustworthiness of the writer: as for myself, I pronounce them doubtful; I do not affirm that they are clearly false. But this I say freely—and I think none of the faithful will deny it—that, whether these stories be true or inventions, the sacred nativity of St. Mary was preceded by great miracles, and succeeded by the greatest; and so by those who believe that God can do these things, they can be believed and read without damaging their faith or imperilling their souls. In short, so far as I can, following the sense rather than the words of the writer, and sometimes walking in the same path, though not in the same footsteps, sometimes digressing a little, but still keeping the same road, I shall in this way keep by the style of the narrative, and shall say nothing that is not either written there, or might, following the same train of thought, have been written.
Footnotes
368:1613[This introduction is, of itself, an evidence of late origin.—R.]
368:1614Lit., to Latin ears.
368:1615Lit., conscious of gold.
Chapter 1. 1616
In those days there was a man in Jerusalem, Joachim by name, of the tribe of Judah. He was the shepherd of his own sheep, fearing the Lord in integrity and singleness of heart. He had no other care than that of his herds, from the produce of which he supplied with food all that feared God, offering double gifts in the fear of God to all who laboured in doctrine, and who ministered unto Him. Therefore his lambs, and his sheep, and his wool, and all things whatsoever he possessed, he used to divide into three portions: one he gave to the orphans, the widows, the strangers, and the poor; the second to those that worshipped God; and the third he kept for himself and all his house. 1617 And as he did so, the Lord multiplied to him his herds, so that there was no man like him in the people of Israel. This now he began to do when he was fifteen years old. And at the age of twenty he took to wife Anna, the daughter of Achar, of his own tribe, that is, of the tribe of Judah, of the family of David. And though they had lived together for twenty years, he had by her neither sons nor daughters. 1618
Footnotes
369:1616Two of themss. have this prologue: I James, the son of Joseph, living in the fear of God, have written all that with my own eyes I saw coming to pass in the time of the nativity of the holy virgin Mary, or of the Lord the Saviour: giving thanks to God, who has given me wisdom in the accounts of His Advent, showing His abounding grace to the twelve tribes of Israel.
369:1617Tobit i. 7.
369:1618One of themss. has: Only they vowed that, if God should give them offspring, they would devote it to the service of the temple; and because of this, they were wont to go to the temple of the Lord at each of the yearly festivals.
Chapter 2.
And it happened that, in the time of the feast, among those who were offering incense to the Lord, Joachim stood getting ready his gifts in the sight of the Lord. And the priest, Ruben by name, coming to him, said: It is not lawful for thee to stand among those who are doing sacrifice to God, because God has not blessed thee so as to give thee seed in Israel. Being therefore put to shame in the sight of the people, he retired from the temple of the Lord weeping, and did not return to his house, but went to his flocks, taking with him his shepherds into the mountains to a far country, so that for five months his wife Anna could hear no tidings of him. And she prayed with tears, saying: O Lord, most mighty God of Israel, why hast Thou, seeing that already Thou hast not given me children, taken from me my husband also? Behold, now five months that I have not seen my husband; and I know not where he is tarrying; 1619 nor, if I knew him to be dead, could I bury him. And while she wept excessively, she entered into the court of His house; and she fell on her face in prayer, and poured out her supplications before the Lord. After this, rising from her prayer, and lifting her eyes to God, she saw a sparrow’s nest in a laurel tree, 1620 and uttered her voice to the Lord with groaning, and said: Lord God Almighty, who hast given offspring to every creature, to beasts wild and tame, to serpents, and birds, and fishes, and they all rejoice over their young ones, Thou hast shut out me alone from the gift of Thy benignity. For Thou, O God, knowest my heart, that from the beginning of my married life I have vowed that, if Thou, O God, shouldst give me son or daughter, I would offer them to Thee in Thy holy temple. And while she was thus speaking, suddenly an angel of the Lord appeared before her, saying: Be not afraid, Anna, for there is seed for thee in the decree of God; and all generations even to the end shall wonder at that which shall be born of thee. And when he had thus spoken, he vanished out of her sight. But she, in fear and dread because she had seen such a sight, and heard such words, at length went into her bed-chamber, and threw herself on the bed as if dead. And for a whole day and night she remained in great trembling and in prayer. And after these things she called to her her servant, and said to her: Dost thou see me deceived in my widowhood and in great perplexity, and hast thou been unwilling to come in to me? Then she, with a slight murmur, thus answered and said: If God hath shut up thy womb, and hath taken away thy husband from thee, what can I do for thee? And when Anna heard this, she lifted up her voice, and wept aloud.
Footnotes
369:1619Another reading is: Where he has died—reading mortuus for moratus.
369:1620Comp. Tobit ii. 10.
Chapter 3.
At the same time there appeared a young man on the mountains to Joachim while he was feeding his flocks, and said to him: Why dost thou not return to thy wife? And Joachim said: I have had her for twenty years, and it has not been the will of God to give me children by her. I have been driven with shame and reproach from the temple of the Lord: why should I go back to her, when I have been once cast off and utterly despised? Here then will I remain with my sheep; and so long as in this life God is willing to grant me light, I shall willingly, by the hands of my servants, bestow their portions upon the poor, and the orphans, and those that fear God. And when he had thus spoken, the young man said to him: I am an angel of the Lord, and I have to-day appeared to thy wife when she was weeping and praying, and have consoled her; and know that she has conceived a daughter from thy seed, and thou in thy ignorance of this hast left her. She will be in the temple of God, and the Holy Spirit shall abide in her; and her blessedness shall be greater than that of all the holy women, so that no one can say that any before her has been like her, or that any after her in this world will be so. Therefore go down from the mountains, and return to thy wife, whom thou wilt find with child. For God hath raised up seed in her, and for this thou wilt give God thanks; and her seed shall be blessed, and she herself shall be blessed, and shall be made the mother of eternal blessing. Then Joachim adored the angel, and said to him: If I have found favour in thy sight, sit for a little in my tent, and bless thy servant. 1621 And the angel said to him: Do not say servant, but fellow-servant; for we are the servants of one Master. 1622 But my food is invisible, and my drink cannot be seen by a mortal. Therefore thou oughtest not to ask me to enter thy tent; but if thou wast about to give me anything, 1623 offer it as a burnt-offering to the Lord. Then Joachim took a lamb without spot, and said to the angel: I should not have dared to offer a burnt-offering to the Lord, unless thy command had given me the priest’s right of offering. 1624 And the angel said to him: I should not have invited thee to offer unless I had known the will of the Lord. And when Joachim was offering the sacrifice to God, the angel and the odour of the sacrifice went together straight up to heaven with the smoke. 1625
Then Joachim, throwing himself on his face, lay in prayer from the sixth hour of the day even until evening. And his lads and hired servants who were with him saw him, and not knowing why he was lying down, thought that he was dead; and they came to him, and with difficulty raised him from the ground. And when he recounted to them the vision of the angel, they were struck with great fear and wonder, and advised him to accomplish the vision of the angel without delay, and to go back with all haste to his wife. And when Joachim was turning over in his mind whether he should go back or not, it happened that he was overpowered by a deep sleep; and, behold, the angel who had already appeared to him when awake, appeared to him in his sleep, saying: I am the angel appointed by God as thy guardian: go down with confidence, and return to Anna, because the deeds of mercy which thou and thy wife Anna have done have been told in the presence of the Most High; and to you will God give such fruit as no prophet or saint has ever had from the beginning, or ever will have. And when Joachim awoke out of his sleep, he called all his herdsmen to him, and told them his dream. And they worshipped the Lord, and said to him: See that thou no further despise the words of the angel. But rise and let us go hence, and return at a quiet pace, feeding our flocks.
And when, after thirty days occupied in going back, they were now near at hand, behold, the angel of the Lord appeared to Anna, who was standing and praying, and said: 1626 Go to the gate which is called Golden, 1627 and meet thy husband in the way, for to-day he will come to thee. She therefore went towards him in haste with her maidens, and, praying to the Lord, she stood a long time in the gate waiting for him. And when she was wearied with long waiting, she lifted up her eyes and saw Joachim afar off coming with his flocks; and she ran to him and hung on his neck, giving thanks to God, and saying: I was a widow, and behold now I am not so: I was barren, and behold I have now conceived. And so they worshipped the Lord, and went into their own house. And when this was heard of, there was great joy among all their neighbours and acquaintances, so that the whole land of Israel congratulated them.
Footnotes
370:1621Gen. xviii. 3.
370:1622Rev. xix. 10.
370:1623Judg. xiii. 16.
370:1624Faustus the Manichæan said that Joachim was of the tribe of Levi (August. xxiii. 4, Contra Faustum). As belonging to the tribe of Judah, he had not the right of sacrifice.
370:1625Comp. Judg. xiii. 20.
370:1626Comp. Acts ix. 11.
370:1627This is the Beautiful gate of Acts iii. 2, to which, according to Josephus, there was an ascent by many steps from the valley of Kedron.
Chapter 4.
After these things, her nine months being fulfilled, Anna brought forth a daughter, and called her Mary. And having weaned her in her third year, Joachim, and Anna his wife, went together to the temple of the Lord to offer sacrifices to God, and placed the infant, Mary by name, in the community of virgins, in which the virgins remained day and night praising God. And when she was put down before the doors of the temple, she went up the fifteen steps 1628 so swiftly, that she did not look back at all; nor did she, as children are wont to do, seek for her parents. Whereupon her parents, each of them anxiously seeking for the child, were both alike astonished, until they found her in the temple, and the priests of the temple themselves wondered.
Footnotes
371:1628Corresponding with the fifteen Songs of Degrees, Ps. cxx.-cxxxiv. See Smith’s Dict.—art. Songs of Degrees. Another reading is: And there were about the temple, according to the fifteen Psalms of Degrees, fifteen steps of ascent: the temple was on a mountain, and there had been there built the altar of burnt-offering, which could not be reached but by steps.
Chapter 5.
Then Anna, filled with the Holy Spirit, said before them all: The Lord Almighty, the God of Hosts, being mindful of His word, hath visited His people with a good and holy visitation, to bring down the hearts of the Gentiles who were rising against us, and turn them to Himself. He hath opened His ears to our prayers: He hath kept away from us the exulting of all our enemies. The barren hath become a mother, and hath brought forth exultation and gladness to Israel. Behold the gifts which I have brought to offer to my Lord, and mine enemies have not been able to hinder me. For God hath turned their hearts to me, and Himself hath given me everlasting joy.
Chapter 6.
And Mary was held in admiration by all the people of Israel; and when she was three years old, she walked with a step so mature, she spoke so perfectly, and spent her time so assiduously in the praises of God, that all were astonished at her, and wondered; and she was not reckoned a young infant, but as it were a grown-up person of thirty years old. She was so constant in prayer, and her appearance was so beautiful and glorious, that scarcely any one could look into her face. And she occupied herself constantly with her wool-work, so that she in her tender years could do all that old women were not able to do. And this was the order that she had set for herself: 1629 From the morning to the third hour she remained in prayer; from the third to the ninth she was occupied with her weaving; and from the ninth she again applied herself to prayer. She did not retire from praying until there appeared to her the angel of the Lord, from whose hand she used to receive food; and thus she became more and more perfect in the work of God. Then, when the older virgins rested from the praises of God, she did not rest at all; so that in the praises and vigils of God none were found before her, no one more learned in the wisdom of the law of God, more lowly in humility, more elegant in singing, more perfect in all virtue. She was indeed stedfast, immoveable, unchangeable, and daily advancing to perfection. No one saw her angry, nor heard her speaking evil. All her speech was so full of grace, that her God was acknowledged to be in her tongue. She was always engaged in prayer and in searching the law, and she was anxious lest by any word of hers she should sin with regard to her companions. Then she was afraid lest in her laughter, or the sound of her beautiful voice, she should commit any fault, or lest, being elated, she should display any wrong-doing or haughtiness to one of her equals. 1630 She blessed God without intermission; and lest perchance, even in her salutation, she might cease from praising God; if any one saluted her, she used to answer by way of salutation: Thanks be to God. And from her the custom first began of men saying, Thanks be to God, when they saluted each other. She refreshed herself only with the food which she daily received from the hand of the angel; but the food which she obtained from the priests she divided among the poor. The angels of God were often seen speaking with her, and they most diligently obeyed her. If any one who was unwell touched her, the same hour he went home cured.
Footnotes
371:1629For the hours of prayer, see Apost. Const., ch. xl.; Jerome’s letters to Læta, Demetrias, etc.
371:1630One of themss. has: She was anxious about her companions, lest any of them should sin even in one word, lest any of them should raise her voice in laughing, lest any of them should be in the wrong, or proud to her father or her mother.
Chapter 7.
Then Abiathar the priest offered gifts without end to the high priests, in order that he might obtain her as wife to his son. But Mary forbade them, saying: It cannot be that I should know a man, or that a man should know me. For all the priests and all her relations kept saying to her: God is worshipped in children and adored in posterity, as has always happened among the sons of Israel. But Mary answered and said unto them: God is worshipped in chastity, as is proved first of all. 1631 For before Abel there was none righteous among men, and he by his offerings pleased God, and was without mercy slain by him who displeased Him. Two crowns, therefore, he received—of oblation and of virginity, because in his flesh there was no pollution. Elias also, when he was in the flesh, was taken up in the flesh, because he kept his flesh unspotted. Now I, from my infancy in the temple of God, have learned that virginity can be sufficiently dear to God. And so, because I can offer what is dear to God, I have resolved in my heart that I should not know a man at all.
Footnotes
371:1631Or, by the first of all.
Chapter 8.
Now it came to pass, when she was fourteen 1632 years old, and on this account there was occasion for the Pharisees’ saying that it was now a custom that no woman of that age should abide in the temple of God, they fell upon the plan of sending a herald through all the tribes of Israel, that on the third day all should come together into the temple of the Lord. And when all the people had come together, Abiathar the high priest rose, and mounted on a higher step, that he might be seen and heard by all the people; and when great silence had been obtained, he said: Hear me, O sons of Israel, and receive my words into your ears. Ever since this temple was built by Solomon, there have been in it virgins, the daughters of kings and the daughters of prophets, and of high priests and priests; and they were great, and worthy of admiration. But when they came to the proper age they were given in marriage, and followed the course of their mothers before them, and were pleasing to God. But a new order of life has been found out by Mary alone, who promises that she will remain a virgin to God. Wherefore it seems to me, that through our inquiry and the answer of God we should try to ascertain to whose keeping she ought to be entrusted. Then these words found favour with all the synagogue. And the lot was cast by the priests upon the twelve tribes, and the lot fell upon the tribe of Judah. And the priest said: To-morrow let every one who has no wife come, and bring his rod in his hand. Whence it happened that Joseph 1633 brought his rod along with the young men. And the rods having been handed over to the high priest, he offered a sacrifice to the Lord God, and inquired of the Lord. And the Lord said to him: Put all their rods into the holy of holies of God, and let them remain there, and order them to come to thee on the morrow to get back their rods; and the man from the point of whose rod a dove shall come forth, and fly towards heaven, and in whose hand the rod, when given back, shall exhibit this sign, to him let Mary be delivered to be kept.
On the following day, then, all having assembled early, and an incense-offering having been made, the high priest went into the holy of holies, and brought forth the rods. And when he had distributed the rods, 1634 and the dove came forth out of none of them, the high priest put on the twelve bells 1635 and the sacerdotal robe; and entering into the holy of holies, he there made a burnt-offering, and poured forth a prayer. And the angel of the Lord appeared to him, saying: There is here the shortest rod, of which thou hast made no account: thou didst bring it in with the rest, but didst not take it out with them. When thou hast taken it out, and hast given it him whose it is, in it will appear the sign of which I spoke to thee. Now that was Joseph’s rod; and because he was an old man, he had been cast off, as it were, that he might not receive her, but neither did he himself wish to ask back his rod. 1636 And when he was humbly standing last of all, the high priest cried out to him with a loud voice, saying: Come, Joseph, and receive thy rod; for we are waiting for thee. And Joseph came up trembling, because the high priest had called him with a very loud voice. But as soon as he stretched forth his hand, and laid hold of his rod, immediately from the top of it came forth a dove whiter than snow, beautiful exceedingly, which, after long flying about the roofs of the temple, at length flew towards the heavens. Then all the people congratulated the old man, saying: Thou hast been made blessed in thine old age, O father Joseph, seeing that God hath shown thee to be fit to receive Mary. And the priests having said to him, Take her, because of all the tribe of Judah thou alone hast been chosen by God; Joseph began bashfully to address them, saying: I am an old man, and have children; why do you hand over to me this infant, who is younger than my grandsons? Then Abiathar the high priest said to him: Remember, Joseph, how Dathan and Abiron and Core perished, because they despised the will of God. So will it happen to thee, if thou despise this which is commanded thee by God. Joseph answered him: I indeed do not despise the will of God; but I shall be her guardian until I can ascertain concerning the will of God, as to which of my sons can have her as his wife. Let some virgins of her companions, with whom she may meanwhile spend her time, be given for a consolation to her. Abiathar the high priest answered and said: Five virgins indeed shall be given her for consolation, until the appointed day come in which thou mayst receive her; for to no other can she be joined in marriage.
Then Joseph received Mary, with the other five virgins who were to be with her in Joseph’s house. These virgins were Rebecca, Sephora, Susanna, Abigea, and Cael; to whom the high priest gave the silk, and the blue, 1637 and the fine linen, and the scarlet, and the purple, and the fine flax. For they cast lots among themselves what each virgin should do, and the purple for the veil of the temple of the Lord fell to the lot of Mary. And when she had got it, those virgins said to her: Since thou art the last, and humble, and younger than all, thou hast deserved to receive and obtain the purple. And thus saying, as it were in words of annoyance, they began to call her queen of virgins. While, however, they were so doing, the angel of the Lord appeared in the midst of them, saying: These words shall not have been uttered by way of annoyance, but prophesied as a prophecy most true. They trembled, therefore, at the sight of the angel, and at his words, and asked her to pardon them, and pray for them.
Footnotes
371:1632Or, twelve.
372:1633One of themss. adds: Seeing that he had not a wife, and not wishing to slight the order of the high priest.
372:1634One of themss. inserts: To the number of three thousand.
372:1635See Protev. James 8.
372:1636Another and more probable reading is: And this was Joseph’s rod; and he was of an abject appearance, seeing that he was old, and he would not ask back his rod, lest perchance he might be forced to receive her.
372:1637Or, hyacinth.
Chapter 9.
And on the second day, while Mary was at the fountain to fill her pitcher, the angel of the Lord appeared to her, saying: Blessed art thou, Mary; for in thy womb thou hast prepared an habitation for the Lord. For, lo, the light from heaven shall come and dwell in thee, and by means of thee will shine over the whole world.
Again, on the third day, while she was working at the purple with her fingers, there entered a young man of ineffable beauty. And when Mary saw him, she exceedingly feared and trembled. And he said to her: Hail, Mary, full of grace; the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb. 1638 And when she heard these words, she trembled, and was exceedingly afraid. Then the angel of the Lord added: Fear not, Mary; for thou hast found favour with God: Behold, thou shalt conceive in thy womb, and shalt bring forth a King, who fills not only the earth, but the heaven, and who reigns from generation to generation.
Footnotes
373:1638Luke i. 28.
Chapter 10.
While these things were doing, Joseph was occupied with his work, house-building, in the districts by the sea-shore; for he was a carpenter. And after nine months he came back to his house, and found Mary pregnant. Wherefore, being in the utmost distress, he trembled and cried out, saying: O Lord God, receive my spirit; for it is better for me to die than to live any longer. And the virgins who were with Mary said to him: Joseph, what art thou saying? We know that no man has touched her; we can testify that she is still a virgin, and untouched. We have watched over her; always has she continued with us in prayer; daily do the angels of God speak with her; daily does she receive food from the hand of the Lord. We know not how it is possible that there can be any sin in her. But if thou wishest us to tell thee what we suspect, nobody but the angel of the Lord 1639 has made her pregnant. Then said Joseph: Why do you mislead me, to believe that an angel of the Lord has made her pregnant? But it is possible that some one has pretended to be an angel of the Lord, and has beguiled her. And thus speaking, he wept, and said: With what face shall I look at the temple of the Lord, or with what face shall I see the priests of God? What am I to do? And thus saying, he thought that he would flee, and send her away.
Footnotes
373:1639Another reading is: The Holy Spirit.
Chapter 11.
And when he was thinking of rising up and hiding himself, and dwelling in secret, behold, on that very night, the angel of the Lord appeared to him in sleep, saying: Joseph, thou son of David, fear not; receive Mary as thy wife: for that which is in her womb is of the Holy Spirit. And she shall bring forth a son, and His name shall be called Jesus, for He will save His people from their sins. And Joseph, rising from his sleep, gave thanks to God, and spoke to Mary and the virgins who were with her, and told them his vision. And he was comforted about Mary, saying: I have sinned, in that I suspected thee at all.
Chapter 12.
After these things there arose a great report that Mary was with child. And Joseph was seized by the officers of the temple, and brought along with Mary to the high priest. And he with the priests began to reproach him, and to say: Why hast thou beguiled so great and so glorious a virgin, who was fed like a dove in the temple by the angels of God, who never wished either to see or to have a man, who had the most excellent knowledge of the law of God? If thou hadst not done violence to her, she would still have remained in her virginity. And Joseph vowed, and swore that he had never touched her at all. And Abiathar the high priest answered him: As the Lord liveth, I will give thee to drink of the water of drinking of the Lord, and immediately thy sin will appear.
Then was assembled a multitude of people which could not be numbered, and Mary was brought to the temple. And the priests, and her relatives, and her parents wept, and said to Mary: Confess to the priests thy sin, thou that wast like a dove in the temple of God, and didst receive food from the hands of an angel. And again Joseph was summoned to the altar, and the water of drinking of the Lord was given him to drink. And when any one that had lied drank this water, and walked seven times round the altar, God used to show some sign in his face. When, therefore, Joseph had drunk in safety, and had walked round the altar seven times, no sign of sin appeared in him. Then all the priests, and the officers, and the people justified him, saying: Blessed art thou, seeing that no charge has been found good against thee. And they summoned Mary, and said: And what excuse canst thou have? or what greater sign can appear in thee than the conception of thy womb, which betrays thee? This only we require of thee, that since Joseph is pure regarding thee, thou confess who it is that has beguiled thee. For it is better that thy confession should betray thee, than that the wrath of God should set a mark on thy face, and expose thee in the midst of the people. Then Mary said, stedfastly and without trembling: O Lord God, King over all, who knowest all secrets, if there be any pollution in me, or any sin, or any evil desires, or unchastity, expose me in the sight of all the people, and make me an example of punishment to all. Thus saying, she went up to the altar of the Lord boldly, and drank the water of drinking, and walked round the altar seven times, and no spot was found in her.
And when all the people were in the utmost astonishment, seeing that she was with child, and that no sign had appeared in her face, they began to be disturbed among themselves by conflicting statements: some said that she was holy and unspotted, others that she was wicked and defiled. Then Mary, seeing that she was still suspected by the people, and that on that account she did not seem to them to be wholly cleared, said in the hearing of all, with a loud voice, As the Lord Adonai liveth, the Lord of Hosts before whom I stand, I have not known man; but I am known by Him to whom from my earliest years I have devoted myself. And this vow I made to my God from my infancy, that I should remain unspotted in Him who created me, and I trust that I shall so live to Him alone, and serve Him alone; and in Him, as long as I shall live, will I remain unpolluted. Then they all began to kiss her feet and to embrace her knees, asking her to pardon them for their wicked suspicions. And she was led down to her house with exultation and joy by the people, and the priests, and all the virgins. And they cried out, and said: Blessed be the name of the Lord for ever, because He hath manifested thy holiness to all His people Israel.
Chapter 13.
And it came to pass some little time after, that an enrolment was made according to the edict of Cæsar Augustus, that all the world was to be enrolled, each man in his native place. This enrolment was made by Cyrinus, the governor of Syria. 1640 It was necessary, therefore, that Joseph should enrol with the blessed Mary in Bethlehem, because to it they belonged, being of the tribe of Judah, and of the house and family of David. When, therefore, Joseph and the blessed Mary were going along the road which leads to Bethlehem, Mary said to Joseph: I see two peoples before me, the one weeping, and the other rejoicing. And Joseph answered: Sit still on thy beast, and do not speak superfluous words. Then there appeared before them a beautiful boy, clothed in white raiment, who said to Joseph: Why didst thou say that the words which Mary spoke about the two peoples were superfluous? For she saw the people of the Jews weeping, because they have departed from their God; and the people of the Gentiles rejoicing, because they have now been added and made near to the Lord, according to that which He promised to our fathers Abraham, Isaac, and Jacob: for the time is at hand when in the seed of Abraham all nations shall be blessed. 1641
And when he had thus said, the angel ordered the beast to stand, for the time when she should bring forth was at hand; and he commanded the blessed Mary to come down off the animal, and go into a recess under a cavern, in which there never was light, but always darkness, because the light of day could not reach it. And when the blessed Mary had gone into it, it began to shine with as much brightness as if it were the sixth hour of the day. The light from God so shone in the cave, that neither by day nor night was light wanting as long as the blessed Mary was there. And there she brought forth a son, and the angels surrounded Him when He was being born. And as soon as He was born, He stood upon His feet, and the angels adored Him, saying: Glory to God in the highest, and on earth peace to men of good pleasure. 1642 Now, when the birth of the Lord was at hand, Joseph had gone away to seek midwives. And when he had found them, he returned to the cave, and found with Mary the infant which she had brought forth. And Joseph said to the blessed Mary: I have brought thee two midwives—Zelomi 1643 and Salome; and they are standing outside before the entrance to the cave, not daring to come in hither, because of the exceeding brightness. And when the blessed Mary heard this, she smiled; and Joseph said to her: Do not smile; but prudently allow them to visit thee, in case thou shouldst require them for thy cure. Then she ordered them to enter. And when Zelomi had come in, Salome having stayed without, Zelomi said to Mary: Allow me to touch thee. And when she had permitted her to make an examination, the midwife cried out with a loud voice, and said: Lord, Lord Almighty, mercy on us! It has never been heard or thought of, that any one should have her breasts full of milk, and that the birth of a son should show his mother to be a virgin. But there has been no spilling of blood in his birth, no pain in bringing him forth. A virgin has conceived, a virgin has brought forth, and a virgin she remains. And hearing these words, Salome said: Allow me to handle thee, and prove whether Zelomi have spoken the truth. And the blessed Mary allowed her to handle her. And when she had withdrawn her hand from handling her, it dried up, and through excess of pain she began to weep bitterly, and to be in great distress, crying out, and saying: O Lord God, Thou knowest that I have always feared Thee, and that without recompense I have cared for all the poor; I have taken nothing from the widow and the orphan, and the needy have I not sent empty away. And, behold, I am made wretched because of mine unbelief, since without a cause I wished to try Thy virgin.
And while she was thus speaking, there stood by her a young man in shining garments, saying: Go to the child, and adore Him, and touch Him with thy hand, and He will heal thee, because He is the Saviour of the world, and of all that hope in Him. And she went to the child with haste, and adored Him, and touched the fringe of the cloths in which He was wrapped, and instantly her hand was cured. And going forth, she began to cry aloud, and to tell the wonderful things which she had seen, and which she had suffered, and how she had been cured; so that many through her statements believed.
And some shepherds also affirmed that they had seen angels singing a hymn at midnight, praising and blessing the God of heaven, and saying: There has been born the Saviour of all, who is Christ the Lord, in whom salvation shall be brought back to Israel. 1644
Moreover, a great star, larger than any that had been seen since the beginning of the world, shone over the cave from the evening till the morning. And the prophets who were in Jerusalem said that this star pointed out the birth of Christ, who should restore the promise not only to Israel, but to all nations.
Footnotes
374:1640Luke ii. 1-6.
374:1641Gen. xii. 3.
374:1642See Alford’s Greek Testament on Luke ii. 14. [So Rev. Version, following the weight of manuscript authority.—R.]
374:1643Or Zelemi.
375:1644Luke ii. 8-12.
Chapter 14.
And on the third day after the birth of our Lord Jesus Christ, the most blessed Mary went forth out of the cave, and entering a stable, placed the child in the stall, and the ox and the ass adored Him. Then was fulfilled that which was said by Isaiah the prophet, saying: The ox knoweth his owner, and the ass his master’s crib. 1645 The very animals, therefore, the ox and the ass, having Him in their midst, incessantly adored Him. Then was fulfilled that which was said by Abacuc the prophet, saying: 1646 Between two animals thou art made manifest. In the same place Joseph remained with Mary three days.
Footnotes
375:1645Isa. i. 3.
375:1646Hab. iii. 2, according to the LXX. reading, םייִּחַ םיִנַשׁ two living creatures, for וּהייִּחַ” םיִנַשָׁ, years make alive.
Chapter 15.
And on the sixth day they entered Bethlehem, where they spent the seventh day. And on the eighth day they circumcised the child, and called His name Jesus; for so He was called by the angel before He was conceived in the womb. 1647 Now, after the days of the purification of Mary were fulfilled according to the law of Moses, then Joseph took the infant to the temple of the Lord. And when the infant had received parhithomus, 1648 —parhithomus, that is, circumcision—they offered for Him a pair of turtle-doves, or two young pigeons. 1649
Now there was in the temple a man of God, perfect and just, whose name was Symeon, a hundred and twelve years old. He had received the answer from the Lord, that he should not taste of death till he had seen Christ, the Son of God, living in the flesh. And having seen the child, he cried out with a loud voice, saying: God hath visited His people, and the Lord hath fulfilled His promise. And he made haste, and adored Him. And after this he took Him up into his cloak and kissed His feet, and said: Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, to be a light to lighten the Gentiles, and the glory of Thy people Israel. 1650
There was also in the temple of the Lord, Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher, who had lived with her husband seven years from her virginity; and she had now been a widow eighty-four years. And she never left the temple of the Lord, but spent her time in fasting and prayer. She also likewise adored the child, saying: In Him is the redemption of the world. 1651
Footnotes
375:1647Luke ii. 21-24.
375:1648This shows the extent of the writer’s, or transcriber’s knowledge of Greek.
375:1649Lev. xii. 8.
375:1650Luke ii. 22-35.
375:1651Luke ii. 36-38.
Chapter 16.
And when the second year was past, 1652 Magi came from the east to Jerusalem, bringing great gifts. And they made strict inquiry of the Jews, saying: Where is the king who has been born to you? for we have seen his star in the east, and have come to worship him. And word of this came to King Herod, and so alarmed him that he called together the scribes and the Pharisees, and the teachers of the people, asking of them where the prophets had foretold that Christ should be born. And they said: In Bethlehem of Judah. For it is written: And thou Bethelehem, in the land of Judah, art by no means the least among the princes of Judah; for out of thee shall come forth a Leader who shall rule my people Israel. 1653 Then King Herod summoned the magi to him, and strictly inquired of them when the star appeared to them. Then, sending them to Bethlehem, he said: Go and make strict inquiry about the child; and when ye have found him, bring me word again, that I may come and worship him also. And while the magi were going on their way, there appeared to them the star, which was, as it were, a guide to them, going before them until they came to where the child was. And when the magi saw the star, they rejoiced with great joy; and going into the house, they saw the child Jesus sitting in His mother’s lap. Then they opened their treasures, and presented great gifts to the blessed Mary and Joseph. And to the child Himself they offered each of them a piece of gold. 1654 And likewise one gave gold, another frankincense, and the third myrrh. 1655 And when they were going to return to King Herod, they were warned by an angel in their sleep not to go back to Herod; and they returned to their own country by another road. 1656
Footnotes
375:1652One ms. has: When two days were past. Another: On the thirteenth day.
376:1653Mic. v. 2.
376:1654The siclus aureus, or gold shekel, was worth £1, 16s. 6d.
376:1655One ms. has: Gaspar gave Myrrh, Melchior frankincense, Balthusar gold.
376:1656Matt. ii. 1-12.
Chapter 17.
And when Herod 1657 saw that he had been made sport of by the magi, his heart swelled with rage, and he sent through all the roads, wishing to seize them and put them to death. But when he could not find them at all, he sent anew to Bethlehem and all its borders, and slew all the male children whom he found of two years old and under, according to the time that he had ascertained from the magi. 1658
Now the day before this was done Joseph was warned in his sleep by the angel of the Lord, who said to him: Take Mary and the child, and go into Egypt by the way of the desert. And Joseph went according to the saying of the angel. 1659
Footnotes
376:1657One ms. has: And when Herod, coming back from Rome the year after, saw.
376:1658Matt. ii. 16.
376:1659Matt. ii. 14.
Chapter 18.
And having come to a certain cave, and wishing to rest in it, the blessed 1660 Mary dismounted from her beast, and sat down with the child Jesus in her bosom. And there were with Joseph three boys, and with Mary a girl, going on the journey along with them. And, lo, suddenly there came forth from the cave many dragons; and when the children saw them, they cried out in great terror. Then Jesus went down from the bosom of His mother, and stood on His feet before the dragons; and they adored Jesus, and thereafter retired. Then was fulfilled that which was said by David the prophet, saying: Praise the Lord from the earth, ye dragons; ye dragons, and all ye deeps. 1661 And the young child Jesus, walking before them, commanded them to hurt no man. But Mary and Joseph were very much afraid lest the child should be hurt by the dragons. And Jesus said to them: Do not be afraid, and do not consider me to be a little child; for I am and always have been perfect; and all the beasts of the forest must needs be tame before me.
Footnotes
376:1660One of themss. has: Then Joseph put the blessed virgin and the boy upon a beast, and himself mounted another, and took the road through the hill country and the desert, that he might get safe to Egypt; for they did not want to go by the shore, for fear of being waylaid.
376:1661Ps. cxlviii. 7.
Chapter 19.
Lions and panthers adored Him likewise, and accompanied them in the desert. Wherever Joseph and the blessed Mary went, they went before them showing them the way, and bowing their heads; and showing their submission by wagging their tails, they adored Him with great reverence. Now at first, when Mary saw the lions and the panthers, and various kinds of wild beasts, coming about them, she was very much afraid. But the infant Jesus looked into her face with a joyful countenance, and said: Be not afraid, mother; for they come not to do thee harm, but they make haste to serve both thee and me. With these words He drove all fear from her heart. And the lions kept walking with them, and with the oxen, and the asses, and the beasts of burden which carried their baggage, and did not hurt a single one of them, though they kept beside them; but they were tame among the sheep and the rams which they had brought with them from Judæa, and which they had with them. They walked among wolves, and feared nothing; and no one of them was hurt by another. Then was fulfilled that which was spoken by the prophet: Wolves shall feed with lambs; the lion and the ox shall eat straw together. 1662 There were together two oxen drawing a waggon with provision for the journey, and the lions directed them in their path.
Footnotes
376:1662Isa. lxv. 25.
Chapter 20.
And it came to pass on the third day of their journey, while they were walking, that the blessed Mary was fatigued by the excessive heat of the sun in the desert; and seeing a palm tree, she said to Joseph: Let me rest a little under the shade of this tree. Joseph therefore made haste, and led her to the palm, and made her come down from her beast. And as the blessed Mary was sitting there, she looked up to the foliage of the palm, and saw it full of fruit, and said to Joseph: I wish it were possible to get some of the fruit of this palm. And Joseph said to her: I wonder that thou sayest this, when thou seest how high the palm tree is; and that thou thinkest of eating of its fruit. I am thinking more of the want of water, because the skins are now empty, and we have none wherewith to refresh ourselves and our cattle. Then the child Jesus, with a joyful countenance, reposing in the bosom of His mother, said to the palm: O tree, bend thy branches, and refresh my mother with thy fruit. And immediately at these words the palm bent its top down to the very feet of the blessed Mary; and they gathered from it fruit, with which they were all refreshed. And after they had gathered all its fruit, it remained bent down, waiting the order to rise from Him who had commanded it to stoop. Then Jesus said to it: Raise thyself, O palm tree, and be strong, and be the companion of my trees, which are in the paradise of my Father; and open from thy roots a vein of water which has been hid in the earth, and let the waters flow, so that we may be satisfied from thee. And it rose up immediately, and at its root there began to come forth a spring of water exceedingly clear and cool and sparkling. And when they saw the spring of water, they rejoiced with great joy, and were satisfied, themselves and all their cattle and their beasts. Wherefore they gave thanks to God.
Chapter 21.
And on the day after, when they were setting out thence, and in the hour in which they began their journey, Jesus turned to the palm, and said: This privilege I give thee, O palm tree, that one of thy branches be carried away by my angels, and planted in the paradise of my Father. And this blessing I will confer upon thee, that it shall be said of all who conquer in any contest, You have attained the palm of victory. And while He was thus speaking, behold, an angel of the Lord appeared, and stood upon the palm tree; and taking off one of its branches, flew to heaven with the branch in his hand. And when they saw this, they fell on their faces, and became as it were dead. And Jesus said to them: Why are your hearts possessed with fear? Do you not know that this palm, which I have caused to be transferred to paradise, shall be prepared for all the saints in the place of delights, as it has been prepared for us in this place of the wilderness? And they were filled with joy; and being strengthened, they all rose up.
Chapter 22.
After this, while they were going on their journey, Joseph said to Jesus: Lord, it is a boiling heat; if it please Thee, let us go by the sea-shore, that we may be able to rest in the cities on the coast. Jesus said to him: Fear not, Joseph; I will shorten the way for you, so that what you would have taken thirty days to go over, you shall accomplish in this one day. And while they were thus speaking, behold, they looked forward, and began to see the mountains and cities of Egypt.
And rejoicing and exulting, they came into the regions of Hermopolis, and entered into a certain city of Egypt which is called Sotinen; 1663 and because they knew no one there from whom they could ask hospitality, they went into a temple which was called the Capitol of Egypt. And in this temple there had been set up three hundred and fifty-five idols, 1664 to each of which on its own day divine honours and sacred rites were paid. For the Egyptians belonging to the same city entered the Capitol, in which the priests told them how many sacrifices were offered each day, according to the honour in which the god was held.
Footnotes
377:1663Or, Sotrina.
377:1664No nation was so given to idolatry, and worshipped such a countless number of monsters, as the Egyptians.—Jerome on Isaiah.
Chapter 23.
And it came to pass, when the most blessed Mary went into the temple with the little child, that all the idols prostrated themselves on the ground, so that all of them were lying on their faces shattered and broken to pieces; 1665 and thus they plainly showed that they were nothing. Then was fulfilled that which was said by the prophet Isaiah: Behold, the Lord will come upon a swift cloud, and will enter Egypt, and all the handiwork of the Egyptians shall be moved at His presence. 1666
Footnotes
377:1665Cf. 1 Sam. v. 3.
377:1666Isa. xix. 1.
Chapter 24.
Then Affrodosius, that governor of the city, when news of this was brought to him, went to the temple with all his army. And the priests of the temple, when they saw Affrodosius with all his army coming into the temple, thought that he was making haste only to see vengeance taken on those on whose account the gods had fallen down. But when he came into the temple, and saw all the gods lying prostrate on their faces, he went up to the blessed Mary, who was carrying the Lord in her bosom, and adored Him, and said to all his army and all his friends: Unless this were the God of our gods, our gods would not have fallen on their faces before Him; nor would they be lying prostrate in His presence: wherefore they silently confess that He is their Lord. Unless we, therefore, take care to do what we have seen our gods doing, we may run the risk of His anger, and all come to destruction, even as it happened to Pharaoh king of the Egyptians, who, not believing in powers so mighty, was drowned in the sea, with all his army. 1667 Then all the people of that same city believed in the Lord God through Jesus Christ.
Footnotes
377:1667Ex. xv. 4.
Chapter 25.
After no long time the angel said to Joseph: Return to the land of Judah, for they are dead who sought the child’s life. 1668
Footnotes
378:1668Matt. ii. 26. One of the mss. here has: And Joseph and Mary went to live in the house of a certain widow, and spent a year there; and for the events of the year it gives a number of the miracles recorded in the early chapters of the Latin Gospel of Thomas.
Chapter 26.
And it came to pass, after Jesus had returned out of Egypt, when He was in Galilee, and entering on the fourth year of His age, that on a Sabbath-day He was playing with some children at the bed of the Jordan. And as He sat there, Jesus made to Himself seven pools of clay, and to each of them He made passages, through which at His command He brought water from the torrent into the pool, and took it back again. Then one of those children, a son of the devil, moved with envy, shut the passages which supplied the pools with water, and overthrew what Jesus had built up. Then said Jesus to him: Woe unto thee, thou son of death, thou son of Satan! Dost thou destroy the works which I have wrought? And immediately he who had done this died. Then with great uproar the parents of the dead boy cried out against Mary and Joseph, saying to them: Your son has cursed our son, and he is dead. And when Joseph and Mary heard this, they came forthwith to Jesus, on account of the outcry of the parents of the boy, and the gathering together of the Jews. But Joseph said privately to Mary: I dare not speak to Him; but do thou admonish Him, and say: Why hast Thou raised against us the hatred of the people; and why must the troublesome hatred of men be borne by us? And His mother having come to Him, asked Him, saying: My Lord, what was it that he did to bring about his death? And He said: He deserved death, because he scattered the works that I had made. Then His mother asked Him, saying: Do not so, my Lord, because all men rise up against us. But He, not wishing to grieve His mother, with His right foot kicked the hinder parts of the dead boy, and said to him: Rise, thou son of iniquity for thou art not worthy to enter into the rest of my Father, because thou didst destroy the works which I had made. Then he who had been dead rose up, and went away. And Jesus, by the word of His power, brought water into the pools by the aqueduct.
Chapter 27.
And it came to pass, after these things, that in the sight of all Jesus took clay from the pools which He had made, and of it made twelve sparrows. And it was the Sabbath when Jesus did this, and there were very many children with Him. When, therefore, one of the Jews had seen Him doing this, he said to Joseph: Joseph, dost thou not see the child Jesus working on the Sabbath at what it is not lawful for him to do? for he has made twelve sparrows of clay. And when Joseph heard this, he reproved him, saying: Wherefore doest thou on the Sabbath such things as are not lawful for us to do? And when Jesus heard Joseph, He struck His hands together, and said to His sparrows: Fly! And at the voice of His command they began to fly. And in the sight and hearing of all that stood by, He said to the birds: Go and fly through the earth, and through all the world, and live. And when those that were there saw such miracles, they were filled with great astonishment. And some praised and admired Him, but others reviled Him. And certain of them went away to the chief priests and the heads of the Pharisees, and reported to them that Jesus the son of Joseph had done great signs and miracles in the sight of all the people of Israel. And this was reported in the twelve tribes of Israel.
Chapter 28.
And again the son of Annas, a priest of the temple, who had come with Joseph, holding his rod in his hand in the sight of all, with great fury broke down the dams which Jesus had made with His own hands, and let out the water which He had collected in them from the torrent. Moreover, he shut the aqueduct by which the water came in, and then broke it down. And when Jesus saw this, He said to that boy who had destroyed His dams: O most wicked seed of iniquity! O son of death! O workshop of Satan! verily the fruit of thy seed shall be without strength, and thy roots without moisture, and thy branches withered, bearing no fruit. And immediately, in the sight of all, the boy withered away, and died.
Chapter 29.
Then Joseph trembled, and took hold of Jesus, and went with Him to his own house, and His mother with Him. And, behold, suddenly from the opposite direction a boy, also a worker of iniquity, ran up and came against the shoulder of Jesus, wishing to make sport of Him, or to hurt Him, if he could. And Jesus said to him: Thou shalt not go back safe and sound from the way that thou goest. And immediately he fell down, and died. And the parents of the dead boy, who had seen what happened, cried out, saying: Where does this child come from? It is manifest that every word that he says is true; and it is often accomplished before he speaks. And the parents of the dead boy came to Joseph, and said to him: Take away that Jesus from this place, for he cannot live with us in this town; or at least teach him to bless, and not to curse. And Joseph came up to Jesus, and admonished Him, saying: Why doest thou such things? For already many are in grief and against thee, and hate us on thy account, and we endure the reproaches of men because of thee. And Jesus answered and said unto Joseph: No one is a wise son but he whom his father hath taught, according to the knowledge of this time; and a father’s curse can hurt none but evil-doers. Then they came together against Jesus, and accused him to Joseph. When Joseph saw this, he was in great terror, fearing the violence and uproar of the people of Israel. And the same hour Jesus seized the dead boy by the ear, and lifted him up from the earth in the sight of all: and they saw Jesus speaking to him like a father to his son. And his spirit came back to him, and he revived. And all of them wondered.
Chapter 30.
Now a certain Jewish schoolmaster named Zachyas 1669 heard Jesus thus speaking; and seeing that He could not be overcome, from knowing the power that was in Him, 1670 he became angry, and began rudely and foolishly, and without fear, to speak against Joseph. And he said: Dost thou not wish to entrust me with thy son, that he may be instructed in human learning and in reverence? But I see that Mary and thyself have more regard for your son than for what the elders of the people of Israel say against him. You should have given more honour to us, the elders of the whole church of Israel, both that he might be on terms of mutual affection with the children, and that among us he might be instructed in Jewish learning. Joseph, on the other hand, said to him: And is there any one who can keep this child, and teach him? But if thou canst keep him and teach him, we by no means hinder him from being taught by thee those things which are learned by all. And Jesus, having heard what Zachyas had said, answered and said unto him: The precepts of the law which thou hast just spoken of, and all the things that thou hast named, must be kept by those who are instructed in human learning; but I am a stranger to your law-courts, because I have no father after the flesh. Thou who readest the law, and art learned in it, abidest in the law; but I was before the law. But since thou thinkest that no one is equal to thee in learning, thou shalt be taught by me, that no other can teach anything but those things which thou hast named. But he alone can who is worthy. 1671 For when I shall be exalted on earth, I will cause to cease all mention of your genealogy. For thou knowest not when thou wast born: I alone know when you were born, and how long your life on earth will be. Then all who heard these words were struck with astonishment, and cried out: Oh! oh! oh! this marvellously great and wonderful mystery. Never have we heard the like! Never has it been heard from any one else, nor has it been said or at any time heard by the prophets, or the Pharisees, or the scribes. We know whence he is sprung, and he is scarcely five years old; and whence does he speak these words? The Pharisees answered: We have never heard such words spoken by any other child so young. And Jesus answered and said unto them: At this do ye wonder, that such things are said by a child? Why, then, do ye not believe me in those things which I have said to you? And you all wonder because I said to you that I know when you were born. I will tell you greater things, that you may wonder more. I have seen Abraham, whom you call your father, and have spoken with him; and he has seen me. 1672 And when they heard this they held their tongues, nor did any of them dare to speak. And Jesus said to them: I have been among you with children, and you have not known me; I have spoken to you as to wise men, and you have not understood my words; because you are younger than I am, 1673 and of little faith.
Footnotes
379:1669Other forms of the name are: Zachias, Zachameus, Zacheus, Zachæus.
379:1670Or, seeing that there was in Him an insuperable knowledge of virtue.
379:1671Tischendorf thinks that the text is corrupt. But the meaning seems to be: You are not a whit better than your neighbours; for all of you teach what you have named, and you can teach nothing else. But he alone (ipse, i.e., Christ) can teach more who is worthy.
379:1672Comp. John viii. 56-58.
379:1673Or, literally, inferior to me.
Chapter 31.
A second time the master Zachyas, doctor of the law, said to Joseph and Mary: Give me the boy, and I shall hand him over to master Levi, who shall teach him his letters and instruct him. Then Joseph and Mary, soothing Jesus, took Him to the schools, that He might be taught His letters by old Levi. And as soon as He went in He held His tongue. And the master Levi said one letter to Jesus, and, beginning from the first letter Aleph, said to Him: Answer. But Jesus was silent, and answered nothing. Wherefore the preceptor Levi was angry, and seized his storax-tree rod, and struck Him on the head. And Jesus said to the teacher Levi: Why dost thou strike me? Thou shalt know in truth, that He who is struck can teach him who strikes Him more than He can be taught by him. For I can teach you those very things that you are saying. But all these are blind who speak and hear, like sounding brass or tinkling cymbal, in which there is no perception of those things which are meant by their sound. 1674 And Jesus in addition said to Zachyas: Every letter from Aleph even to Thet 1675 is known by its arrangement. Say thou first, therefore, what Thet is, and I will tell thee what Aleph is. And again Jesus said to them: Those who do not know Aleph, how can they say Thet, the hypocrites? Tell me what the first one, Aleph, is; and I shall then believe you when you have said Beth. And Jesus began to ask the names of the letters one by one, and said: Let the master of the law tell us what the first letter is, or why it has many triangles, gradate, subacute, mediate, obduced, produced, erect, prostrate, curvistrate. 1676 And when Levi heard this, he was thunderstruck at such an arrangement of the names of the letters. Then he began in the hearing of all to cry out, and say: Ought such a one to live on the earth? Yea, he ought to be hung on the great cross. For he can put out fire, and make sport of other modes of punishment. I think that he lived before the flood, and was born before the deluge. For what womb bore him? or what mother brought him forth? or what breasts gave him suck? I flee before him; I am not able to withstand the words from his mouth, but my heart is astounded to hear such words. I do not think that any man can understand what he says, except God were with him. Now I, unfortunate wretch, have given myself up to be a laughing-stock to him. For when I thought I had a scholar, I, not knowing him, have found my master. What shall I say? I cannot withstand the words of this child: I shall now flee from this town, because I cannot understand them. An old man like me has been beaten by a boy, because I can find neither beginning nor end of what he says. For it is no easy matter to find a beginning of himself. 1677 I tell you of a certainty, I am not lying, that to my eyes the proceedings of this boy, the commencement of his conversation, and the upshot of his intention, seem to have nothing in common with mortal man. Here then I do not know whether he be a wizard or a god; or at least an angel of God speaks in him. Whence he is, or where he comes from, or who he will turn out to be, I know not. Then Jesus, smiling at him with a joyful countenance, said in a commanding voice to all the sons of Israel standing by and hearing: Let the unfruitful bring forth fruit, and the blind see, and the lame walk right, and the poor enjoy the good things of this life, and the dead live, that each may return to his original state, and abide in Him who is the root of life and of perpetual sweetness. And when the child Jesus had said this, forthwith all who had fallen under malignant diseases were restored. And they did not dare to say anything more to Him, or to hear anything from Him.
Footnotes
379:16741 Cor. 13:1, 1 Cor. 14:7.
379:1675Tau, and not Teth, is the last letter of the Hebrew alphabet.
380:1676The original—triangulos gradatos, subacutos, mediatos, obductos, productos, erectos, stratos, curvistratos—is hopelessly corrupt. Compare the passages in the following Apocrypha. [The Gospel of Thomas, first Greek form, chaps. 6, 7, and parallel passages.—R.] It obviously, however, refers to the Pentalpha, Pentacle, or Solomon’s Seal, celebrated in the remains of the magical books that have come down to us under the names of Hermas and the Pythagoreans. The Pentalpha was formed by joining by straight lines the alternate angles of a regular pentagon, and thus contained numerous triangles. The Pythagoreans called it the Hygiea or symbol of health, and it was frequently engraved on amulets and coins. It is still, if the books are to be trusted, a symbol of power in the higher grades of freemasonry.
380:1677i.e., It is not wonderful that we do not understand what he says, for we do not know what he is.
Chapter 32.
After these things, Joseph and Mary departed thence with Jesus into the city of Nazareth; and He remained there with His parents. And on the first of the week, when Jesus was playing with the children on the roof of a certain house, it happened that one of the children pushed another down from the roof to the ground, and he was killed. And the parents of the dead boy, who had not seen this, cried out against Joseph and Mary, saying: Your son has thrown our son down to the ground, and he is dead. But Jesus was silent, and answered them nothing. And Joseph and Mary came in haste to Jesus; and His mother asked Him, saying: My lord, tell me if thou didst throw him down. And immediately Jesus went down from the roof to the ground, and called the boy by his name, Zeno. And he answered Him: My lord. And Jesus said to him: Was it I that threw thee down from the roof to the ground? And he said: No, my lord. And the parents of the boy who had been dead wondered, and honoured Jesus for the miracle that had been wrought. And Joseph and Mary departed thence with Jesus to Jericho.
Chapter 33.
Now Jesus was six years old, and His mother sent Him with a pitcher to the fountain to draw water with the children. And it came to pass, after He had drawn the water, that one of the children came against Him, and struck the pitcher, and broke it. But Jesus stretched out the cloak which He had on, and took up in His cloak as much water as there had been in the pitcher, and carried it to His mother. And when she saw it she wondered, and reflected within herself, and laid up all these things in her heart. 1678
Footnotes
380:1678Luke ii. 19.
Chapter 34.
Again, on a certain day, He went forth into the field, and took a little wheat from His mother’s barn, and sowed it Himself. And it sprang up, and grew, and multiplied exceedingly. And at last it came to pass that He Himself reaped it, and gathered as the produce of it three kors, 1679 and gave it to His numerous acquaintances. 1680
Footnotes
380:1679The kor or chomer was, according to Jahn, equal to 32 pecks 1 pint.
380:1680Multiplicibus suis.
Chapter 35.
There is a road going out of Jericho and leading to the river Jordan, to the place where the children of Israel crossed: and there the ark of the covenant is said to have rested. And Jesus was eight years old, and He went out of Jericho, and went towards the Jordan. And there was beside the road, near the bank of the Jordan, a cave where a lioness was nursing her cubs; and no one was safe to walk that way. Jesus then, coming from Jericho, and knowing that in that cave the lioness had brought forth her young, went into it in the sight of all. And when the lions saw Jesus, they ran to meet Him, and adored Him. And Jesus was sitting in the cavern, and the lion’s cubs ran hither and thither round His feet, fawning upon Him, and sporting. And the older lions, with their heads bowed down, stood at a distance, and adored Him, and fawned upon Him with their tails. Then the people who were standing afar off, not seeing Jesus, said: Unless he or his parents had committed grievous sins, he would not of his own accord have offered himself up to the lions. And when the people were thus reflecting within themselves, and were lying under great sorrow, behold, on a sudden, in the sight of the people, Jesus came out of the cave, and the lions went before Him, and the lion’s cubs played with each other before His feet. And the parents of Jesus stood afar off, with their heads bowed down, and watched; likewise also the people stood at a distance, on account of the lions; for they did not dare to come close to them. Then Jesus began to say to the people: How much better are the beasts than you, seeing that they recognise their Lord, and glorify Him; while you men, who have been made after the image and likeness of God, do not know Him! Beasts know me, and are tame; men see me, and do not acknowledge me.
Chapter 36.
After these things Jesus crossed the Jordan, in the sight of them all, with the lions; and the water of the Jordan was divided on the right hand and on the left. 1681 Then He said to the lions, in the hearing of all: Go in peace, and hurt no one; but neither let man injure you, until you return to the place whence you have come forth. And they, bidding Him farewell, not only with their gestures but with their voices, went to their own place. But Jesus returned to His mother.
Footnotes
381:1681Josh. 3:16, 2 Kings 2:8.
Chapter 37.
Now Joseph 1682 was a carpenter, and used to make nothing else of wood but ox-yokes, and ploughs, and implements of husbandry, and wooden beds. And it came to pass that a certain young man ordered him to make for him a couch six cubits long. And Joseph commanded his servant 1683 to cut the wood with an iron saw, according to the measure which he had sent. But he did not keep to the prescribed measure, but made one piece of wood shorter than the other. And Joseph was in perplexity, and began to consider what he was to do about this. And when Jesus saw him in this state of cogitation, seeing that it was a matter of impossibility to him, He addresses him with words of comfort, saying: Come, let us take hold of the ends of the pieces of wood, and let us put them together, end to end, and let us fit them exactly to each other, and draw to us, for we shall be able to make them equal. Then Joseph did what he was bid, for he knew that He could do whatever He wished. And Joseph took hold of the ends of the pieces of wood, and brought them together against the wall next himself, and Jesus took hold of the other ends of the pieces of wood, and drew the shorter piece to Him, and made it of the same length as the longer one. And He said to Joseph: Go and work, and do what thou hast promised to do. And Joseph did what he had promised. 1684
Footnotes
381:1682One of the mss. tells the story, not of Joseph, but of a certain builder, a worker in wood.
381:1683Lit., boy.
381:1684One of themss. here inserts: And when Jesus was with other children He repeatedly went up and sat down upon a balcony, and many of them began to do likewise, and they fell down and broke their legs and arms. And the Lord Jesus healed them all.
Chapter 38.
And it came to pass a second time, that Joseph and Mary were asked by the people that Jesus should be taught His letters in school. They did not refuse to do so; and according to the commandment of the elders, they took Him to a master to be instructed in human learning. Then the master began to teach Him in an imperious tone, saying: Say Alpha. 1685 And Jesus said to him: Do thou tell me first what Betha is, and I will tell thee what Alpha is. And upon this the master got angry and struck Jesus; and no sooner had he struck Him, than he fell down dead.
And Jesus went home again to His mother. And Joseph, being afraid, called Mary to him, and said to her: Know of a surety that my soul is sorrowful even unto death on account of this child. For it is very likely that at some time or other some one will strike him in malice, and he will die. But Mary answered and said: O man of God! do not believe that this is possible. You may believe to a certainty that He who has sent him to be born among men will Himself guard him from all mischief, and will in His own name preserve him from evil.
Footnotes
381:1685Note that the letters are Greek here.
Chapter 39.
Again the Jews asked Mary and Joseph a third time to coax Him to go to another master to learn. And Joseph and Mary, fearing the people, and the overbearing of the princes, and the threats of the priests, led Him again to school, knowing that He could learn nothing from man, because He had perfect knowledge from God only. And when Jesus had entered the school, led by the Holy Spirit, He took the book out of the hand of the master who was teaching the law, and in the sight and hearing of all the people began to read, not indeed what was written in their book; but He spoke in the Spirit of the living God, as if a stream of water were gushing forth from a living fountain, and the fountain remained always full. And with such power He taught the people the great things of the living God, that the master himself fell to the ground and adored Him. And the heart of the people who sat and heard Him saying such things was turned into astonishment. And when Joseph heard of this, he came running to Jesus, fearing that the master himself was dead. And when the master saw him, he said to him: Thou hast given me not a scholar, but a master; and who can withstand his words? Then was fulfilled that which was spoken by the Psalmist: The river of God is full of water: Thou hast prepared them corn, for so is the provision for it. 1686
Footnotes
382:1686Ps. lxv. 9.
Chapter 40.
After these things Joseph departed thence with Mary and Jesus to go into Capernaum by the sea-shore, on account of the malice of his adversaries. And when Jesus was living in Capernaum, there was in the city a man named Joseph, exceedingly rich. But he had wasted away under his infirmity, and died, and was lying dead in his couch. And when Jesus heard them in the city mourning, and weeping, and lamenting over the dead man, He said to Joseph: Why dost thou not afford the benefit of thy favour to this man, seeing that he is called by thy name? And Joseph answered him: How have I any power or ability to afford him a benefit? And Jesus said to him: Take the handkerchief which is upon thy head, and go and put it on the face of the dead man, and say to him: Christ heal thee; and immediately the dead man will be healed, and will rise from his couch. And when Joseph heard this, he went away at the command of Jesus, and ran, and entered the house of the dead man, and put the handkerchief which he was wearing on his head upon the face of him who was lying in the couch, and said: Jesus heal thee. And forthwith the dead man rose from his bed, and asked who Jesus was. 1687
Footnotes
382:1687In place of this chapter, one of the mss. has a number of miracles copied from the canonical Gospels—the walking on the sea, the feeding of the five thousand, the healing of a blind man, the raising of Lazarus, and the raising of a certain young man.
Chapter 41.
And they went away from Capernaum into the city which is called Bethlehem; and Joseph lived with Mary in his own house, and Jesus with them. And on a certain day Joseph called to him his first-born son James, 1688 and sent him into the vegetable garden to gather vegetables for the purpose of making broth. And Jesus followed His brother James into the garden; but Joseph and Mary did not know this. And while James was collecting the vegetables, a viper suddenly came out of a hole and struck his hand, 1689 and he began to cry out from excessive pain. And, becoming exhausted, he said, with a bitter cry: Alas! alas! an accursed viper has struck my hand. And Jesus, who was standing opposite to him, at the bitter cry ran up to James, and took hold of his hand; and all that He did was to blow on the hand of James, and cool it: and immediately James was healed, and the serpent died. And Joseph and Mary did not know what had been done; but at the cry of James, and the command of Jesus, they ran to the garden, and found the serpent already dead, and James quite cured.
Footnotes
382:1688According to the tradition preserved by Hegesippus and Tertullian, James and Judas were husbandmen. See Apost. Const., ch. lxvii.
382:1689Comp. Acts xxviii.
Chapter 42.
And Joseph having come to a feast with his sons, James, Joseph, and Judah, and Simeon and his two daughters, Jesus met them, with Mary His mother, along with her sister Mary of Cleophas, whom the Lord God had given to her father Cleophas and her mother Anna, because they had offered Mary the mother of Jesus to the Lord. And she was called by the same name, Mary, for the consolation of her parents. 1690 And when they had come together, Jesus sanctified and blessed them, and He was the first to begin to eat and drink; for none of them dared to eat or drink, or to sit at table, or to break bread, until He had sanctified them, and first done so. And if He happened to be absent, they used to wait until He should do this. And when He did not wish to come for refreshment, neither Joseph nor Mary, nor the sons of Joseph, His brothers, came. And, indeed, these brothers, keeping His life as a lamp before their eyes, observed Him, and feared Him. And when Jesus slept, whether by day or by night, the brightness of God shone upon Him. To whom be all praise and glory for ever and ever. Amen, amen.
Footnotes
382:1690One of themss. has: And when Joseph, worn out with old age, died and was buried with his parents, the blessed Mary lived with her nephews, or with the children of her sisters; for Anna and Emerina were sisters. Of Emerina was born Elizabeth, the mother of John the Baptist. And as Anna, the mother of the blessed Mary, was very beautiful, when Joachim was dead she was married to Cleophas, by whom she had a second daughter. She called her Mary, and gave her to Alphæus to wife; and of her was born James the son of Alphæus, and Philip his brother. And her second husband having died, Anna was married to a third husband named Salome, by whom she had a third daughter. She called her Mary likewise, and gave her to Zebedee to wife; and of her were born James the son of Zebedee, and John the Evangelist.
Another passage to the same effect is prefixed to the Gospel. It reads Emeria for Emerina, and Joseph for Philip. It ends with a quotation from Jerome’s sermon upon Easter:—We read in the Gospels that there were four Mary’s—first, the mother of the Lord the Saviour; second, His maternal aunt, who was called Mary of Cleophas; third, Mary the mother of James and Joseph, fourth, Mary Magdalene—though some maintain that the mother of James and Joseph was His aunt.
The same ms. thus concludes: The holy Apostle and Evangelist John with his own hand wrote this little book in Hebrew, and the learned doctor Jerome rendered it from Hebrew into Latin.
The Gospel of the Nativity of Mary.
————————————
Chapter 1.
The blessed and glorious ever-virgin Mary, sprung from the royal stock and family of David, born in the city of Nazareth, was brought up at Jerusalem in the temple of the Lord. Her father was named Joachim, and her mother Anna. Her father’s house was from Galilee and the city of Nazareth, but her mother’s family from Bethlehem. Their life was guileless and right before the Lord, and irreproachable and pious before men. For they divided all their substance into three parts. One part they spent upon the temple and the temple servants; another they distributed to strangers and the poor; the third they reserved, for themselves and the necessities of their family. Thus, dear to God, kind to men, for about twenty years they lived in their own house, a chaste married life, without having any children. Nevertheless they vowed that, should the Lord happen to give them offspring, they would deliver it to the service of the Lord; on which account also they used to visit the temple of the Lord at each of the feasts during the year.
Chapter 2.
And it came to pass that the festival of the dedication 1691 was at hand; wherefore also Joachim went up to Jerusalem with some men of his own tribe. Now at that time Issachar 1692 was high priest there. And when he saw Joachim with his offering among his other fellow-citizens, he despised him, and spurned his gifts, asking why he, who had no offspring, presumed to stand among those who had; saying that his gifts could not by any means be acceptable to God, since He had deemed him unworthy of off-spring: for the Scripture said, Cursed is every one who has not begot a male or a female in Israel. 1693 He said, therefore, that he ought first to be freed from this curse by the begetting of children; and then, and then only, that he should come into the presence of the Lord with his offerings. And Joachim, covered with shame from this reproach that was thrown in his teeth, retired to the shepherds, who were in their pastures with their flocks; nor would he return home, lest perchance he might be branded with the same reproach by those of his own tribe, who were there at the time, and had heard this from the priest.
Footnotes
384:16911 Macc. 4:52, 2 Macc. 10:1, John 10:22; Josephus, Antiq. xii. 7.
384:1692The spelling in the text is that in the Hebrew, the Samaritan Codex, the Targums, and the Textus Receptus. There is no Issachar in the list of high priests.
384:1693This statement does not occur in Scripture in so many words; but sterility was looked upon as a punishment from God.
Chapter 3.
Now, when he had been there for some time, on a certain day when he was alone, an angel of the Lord stood by him in a great light. And when he was disturbed at his appearance, the angel who had appeared to him restrained his fear, saying: Fear not, Joachim, nor be disturbed by my appearance; for I am the angel of the Lord, sent by Him to thee to tell thee that thy prayers have been heard, and that thy charitable deeds have gone up into His presence. 1694 For He hath seen thy shame, and hath heard the reproach of unfruitfulness which has been unjustly brought against thee. For God is the avenger of sin, not of nature: and, therefore, when He shuts up the womb of any one, He does so that He may miraculously open it again; so that that which is born may be acknowledged to be not of lust, but of the gift of God. For was it not the case that the first mother of your nation—Sarah—was barren up to her eightieth year? 1695 And, nevertheless, in extreme old age she brought forth Isaac, to whom the promise was renewed of the blessing of all nations. Rachel also, so favoured of the Lord, and so beloved by holy Jacob, was long barren; and yet she brought forth Joseph, who was not only the lord of Egypt, but the deliverer of many nations who were ready to perish of hunger. Who among the judges was either stronger than Samson, or more holy than Samuel? And yet the mothers of both were barren. If, therefore, the reasonableness of my words does not persuade thee, believe in fact that conceptions very late in life, and births in the case of women that have been barren, are usually attended with something wonderful. Accordingly thy wife Anna will bring forth a daughter to thee, and thou shalt call her name Mary: she shall be, as you have vowed, consecrated to the Lord from her infancy, and she shall be filled with the Holy Spirit, even from her mother’s womb. She shall neither eat nor drink any unclean thing, nor shall she spend her life among the crowds of the people without, but in the temple of the Lord, that it may not be possible either to say, or so much as to suspect, any evil concerning her. Therefore, when she has grown up, just as she herself shall be miraculously born of a barren woman, so in an incomparable manner she, a virgin, shall bring forth the Son of the Most High, who shall be called Jesus, and who, according to the etymology of His name, shall be the Saviour of all nations. And this shall be the sign to thee of those things which I announce: When thou shalt come to the Golden gate in Jerusalem, thou shalt there meet Anna thy wife, who, lately anxious from the delay of thy return, will then rejoice at the sight of thee. Having thus spoken, the angel departed from him.
Footnotes
384:1694Comp. Acts x. 4.
384:1695Gen. xvii. 17. Sarah was ninety years old.
Chapter 4.
Thereafter he appeared to Anna his wife, saying: Fear not, Anna, nor think that it is a phantom which thou seest. For I am that angel who has presented your prayers and alms before God; and now have I been sent to you to announce to you that thou shalt bring forth a daughter, who shall be called Mary, and who shall be blessed above all women. She, full of the favour of the Lord even from her birth, shall remain three years in her father’s house until she be weaned. Thereafter, being delivered to the service of the Lord, she shall not depart from the temple until she reach the years of discretion. There, in fine, serving God day and night in fastings and prayers, she shall abstain from every unclean thing; she shall never know man, but alone, without example, immaculate, uncorrupted, without intercourse with man, she, a virgin, shall bring forth a son; she, His hand-maiden, shall bring forth the Lord—both in grace, and in name, and in work, the Saviour of the world. Wherefore arise, and go up to Jerusalem; and when thou shalt come to the gate which, because it is plated with gold, is called Golden, there, for a sign, thou shalt meet thy husband, for whose safety thou hast been anxious. And when these things shall have so happened, know that what I announce shall without doubt be fulfilled.
Chapter 5.
Therefore, as the angel had commanded, both of them setting out from the place where they were, went up to Jerusalem; and when they had come to the place pointed out by the angel’s prophecy, there they met each other. Then, rejoicing at seeing each other, and secure in the certainty of the promised offspring, they gave the thanks due to the Lord, who exalteth the humble. And so, having worshipped the Lord, they returned home, and awaited in certainty and in gladness the divine promise. Anna therefore conceived, and brought forth a daughter; and according to the command of the angel, her parents called her name Mary.
Chapter 6.
And when the circle of three years had rolled round, and the time of her weaning was fulfilled, they brought the virgin to the temple of the Lord with offerings. Now there were round the temple, according to the fifteen Psalms of Degrees, 1696 fifteen steps going up; for, on account of the temple having been built on a mountain, the altar of burnt-offering, which stood outside, could not be reached except by steps. On one of these, then, her parents placed the little girl, the blessed virgin Mary. And when they were putting off the clothes which they had worn on the journey, and were putting on, as was usual, others that were neater and cleaner, the virgin of the Lord went up all the steps, one after the other, without the help of any one leading her or lifting her, in such a manner that, in this respect at least, you would think that she had already attained full age. For already the Lord in the infancy of His virgin wrought a great thing, and by the indication of this miracle foreshowed how great she was to be. Therefore, a sacrifice having been offered according to the custom of the law, and their vow being perfected, they left the virgin within the enclosures of the temple, there to be educated with the other virgins, and themselves returned home.
Footnotes
385:1696Ps. cxx.-cxxxiv. The fifteen steps led from the court of the women to that of the men.
Chapter 7.
But the virgin of the Lord advanced in age and in virtues; and though, in the words of the Psalmist, her father and mother had forsaken her, the Lord took her up. 1697 For daily was she visited by angels, daily did she enjoy a divine vision, which preserved her from all evil, and made her to abound in all good. And so she reached her fourteenth year; and not only were the wicked unable to charge her with anything worthy of reproach, but all the good, who knew her life and conversation, judged her to be worthy of admiration. Then the high priest publicly announced that the virgins who were publicly settled in the temple, and had reached this time of life, should return home and get married, according to the custom of the nation and the ripeness of their years. The others readily obeyed this command; but Mary alone, the virgin of the Lord, answered that she could not do this, saying both that her parents had devoted her to the service of the Lord, and that, moreover, she herself had made to the Lord a vow of virginity, which she would never violate by any intercourse with man. And the high priest, being placed in great perplexity of mind, seeing that neither did he think that the vow should be broken contrary to the Scripture, which says, Vow and pay, 1698 nor did he dare to introduce a custom unknown to the nation, gave order that at the festival, which was at hand, all the chief persons from Jerusalem and the neighbourhood should be present, in order that from their advice he might know what was to be done in so doubtful a case. And when this took place, they resolved unanimously that the Lord should be consulted upon this matter. And when they all bowed themselves in prayer, the high priest went to consult God in the usual way. Nor had they long to wait: in the hearing of all a voice issued from the oracle and from the mercy-seat, that, according to the prophecy of Isaiah, a man should be sought out to whom the virgin ought to be entrusted and espoused. For it is clear that Isaiah says: A rod shall come forth from the root of Jesse, and a flower shall ascend from his root; and the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of wisdom and piety; and he shall be filled with the spirit of the fear of the Lord. 1699 According to this prophecy, therefore, he predicted that all of the house and family of David that were unmarried and fit for marriage should bring there rods to the altar; and that he whose rod after it was brought should produce a flower, and upon the end of whose rod the Spirit of the Lord should settle in the form of a dove, was the man to whom the virgin ought to be entrusted and espoused.
Footnotes
385:1697Ps. xxvii. 10.
386:1698Ps. lxxvi. 11.
386:1699Isa. 11:1, 2.
Chapter 8.
Now there was among the rest Joseph, of the house and family of David, a man of great age: and when all brought there rods, according to the order, he alone withheld his. Wherefore, when nothing in conformity with the divine voice appeared, the high priest thought it necessary to consult God a second time; and He answered, that of those who had been designated, he alone to whom the virgin ought to be espoused had not brought his rod. Joseph, therefore, was found out. For when he had brought his rod, and the dove came from heaven; and settled upon the top of it, it clearly appeared to all that he was the man to whom the virgin should be espoused. Therefore, the usual ceremonies of betrothal having been gone through, he went back to the city of Bethlehem to put his house in order, and to procure things necessary for the marriage. But Mary, the virgin of the Lord, with seven other virgins of her own age, and who had been weaned at the same time, whom she had received from the priest, returned to the house of her parents in Galilee.
Chapter 9.
And in those days, that is, at the time of her first coming into Galilee, the angel Gabriel was sent to her by God, to announce to her the conception of the Lord, and to explain to her the manner and order of the conception. Accordingly, going in, he filled the chamber where she was with a great light; and most courteously saluting her, he said: Hail, Mary! O virgin highly favoured by the Lord, virgin full of grace, the Lord is with thee; blessed art thou above all women, blessed above all men that have been hitherto born. 1700 And the virgin, who was already well acquainted with angelic faces, and was not unused to the light from heaven, was neither terrified by the vision of the angel, nor astonished at the greatness of the light, but only perplexed by his words; and she began to consider of what nature a salutation so unusual could be, or what it could portend, or what end it could have. And the angel, divinely inspired, taking up this thought, says: Fear not, Mary, as if anything contrary to thy chastity were hid under this salutation. For in choosing chastity, thou hast found favour with the Lord; and therefore thou, a virgin, shalt conceive without sin, and shalt bring forth a son. He shall be great, because He shall rule from sea to sea, and from the river even to the ends of the earth; 1701 and He shall be called the Son of the Most High, because He who is born on earth in humiliation, reigns in heaven in exaltation; and the Lord God will give Him the throne of His father David, and He shall reign in the house of Jacob for ever, and of His kingdom there shall be no end; 1702 forasmuch as He is King of kings and Lord of lords, 1703 and His throne is from everlasting to everlasting. The virgin did not doubt these words of the angel; but wishing to know the manner of it, she answered: How can that come to pass? For while, according to my vow, I never know man, how can I bring forth without the addition of man’s seed? To this the angel says: Think not, Mary, that thou shalt conceive in the manner of mankind: for without any intercourse with man, thou, a virgin, wilt conceive; thou, a virgin, wilt bring forth; thou, a virgin, wilt nurse: for the Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, 1704 without any of the heats of lust; and therefore that which shall be born of thee shall alone be holy, because it alone, being conceived and born without sin, shall be called the Son of God. Then Mary stretched forth her hands, and raised her eyes to heaven, and said: Behold the hand-maiden of the Lord, for I am not worthy of the name of lady; let it be to me according to thy word.
It will be long, and perhaps to some even tedious, if we insert in this little work every thing which we read of as having preceded or followed the Lord’s nativity: wherefore, omitting those things which have been more fully written in the Gospel, let us come to those which are held to be less worthy of being narrated.
Footnotes
386:1700Luke i. 26-38.
386:1701Ps. lxxii. 8.
386:1702Luke 1:32, 33.
386:1703Rev. xix. 16.
386:1704Luke i. 35.
Chapter 10.
Joseph therefore came from Judæa into Galilee, intending to marry the virgin who had been betrothed to him; for already three months had elapsed, and it was the beginning of the fourth since she had been betrothed to him. In the meantime, it was evident from her shape that she was pregnant, nor could she conceal this from Joseph. For in consequence of his being betrothed to her, coming to her more freely and speaking to her more familiarly, he found out that she was with child. He began then to be in great doubt and perplexity, because he did not know what was best for him to do. For, being a just man, he was not willing to expose her; nor, being a pious man, to injure her fair fame by a suspicion of fornication. He came to the conclusion, therefore, privately to dissolve their contract, and to send her away secretly. And while he thought on these things, behold, an angel of the Lord appeared to him in his sleep, saying: Joseph, thou son of David, fear not; that is, do not have any suspicion of fornication in the virgin, or think any evil of her; and fear not to take her as thy wife: for that which is begotten in her, and which now vexes thy soul, is the work not of man, but of the Holy Spirit. For she alone of all virgins shall bring forth the Son of God, and thou shalt call His name Jesus, that is, Saviour; for He shall save His people from their sins. Therefore Joseph, according to the command of the angel, took the virgin as his wife; nevertheless he knew her not, but took care of her, and kept her in chastity. 1705 And now the ninth month from her conception was at hand, when Joseph, taking with him his wife along with what things he needed, went to Bethlehem, the city from which he came. And it came to pass, while they were there, that her days were fulfilled that she should bring forth; and she brought forth her first-born son, as the holy evangelists have shown, our Lord Jesus Christ, who with the Father and the Son 1706 and the Holy Ghost lives and reigns God from everlasting to everlasting.
Footnotes
387:1705Matt. i. 18-24.
387:1706Thus in the original.
The History of Joseph the Carpenter.
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In the name of God, of one essence and three persons.
The History of the death of our father, the holy old man, Joseph the carpenter.
May his blessings and prayers preserve us all, O brethren! Amen.
His whole life was one hundred and eleven years, and his departure from this world happened on the twenty-sixth of the month Abib, which answers to the month Ab. May his prayer preserve us! Amen. And, indeed, it was our Lord Jesus Christ Himself who related this history to His holy disciples on the Mount of Olives, and all Joseph’s labour, and the end of his days. And the holy apostles have preserved this conversation, and have left it written down in the library at Jerusalem. May their prayers preserve us! Amen. 1707
1. It happened one day, when the Saviour, our Master, God, and Saviour Jesus Christ, was sitting along with His disciples, and they were all assembled on the Mount of Olives, that He said to them: O my brethren and friends, sons of the Father who has chosen you from all men, you know that I have often told you that I must be crucified, and must die for the salvation of Adam and his posterity, and that I shall rise from the dead. Now I shall commit to you the doctrine of the holy gospel formerly announced to you, that you may declare it throughout the whole world. And I shall endow you with power from on high, and fill you with the Holy Spirit. 1708 And you shall declare to all nations repentance and remission of sins. 1709 For a single cup of water, 1710 if a man shall find it in the world to come, is greater and better than all the wealth of this whole world. And as much ground as one foot can occupy in the house of my Father, is greater and more excellent than all the riches of the earth. Yea, a single hour in the joyful dwelling of the pious is more blessed and more precious than a thousand years among sinners: 1711 inasmuch as their weeping and lamentation shall not come to an end, and their tears shall not cease, nor shall they find for themselves consolation and repose at any time for ever. And now, O my honoured members, go declare to all nations, tell them, and say to them: Verily the Saviour diligently inquires into the inheritance which is due, and is the administrator of justice. And the angels will cast down their enemies, and will fight for them in the day of conflict. And He will examine every single foolish and idle word which men speak, and they shall give an account of it. 1712 For as no one shall escape death, so also the works of every man shall be laid open on the day of judgment, whether they have been good or evil. 1713 Tell them also this word which I have said to you to-day: Let not the strong man glory in his strength, nor the rich man in his riches; but let him who wishes to glory, glory in the Lord. 1714
2. There was a man whose name was Joseph, sprung from a family of Bethlehem, a town of Judah, and the city of King David. This same man, being well furnished with wisdom and learning, was made a priest in the temple of the Lord. He was, besides, skilful in his trade, which was that of a carpenter; and after the manner of all men, he married a wife. Moreover, he begot for himself sons and daughters, four sons, namely, and two daughters. Now these are their names—Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia. At length the wife of righteous Joseph, a woman intent on the divine glory in all her works, departed this life. But Joseph, that righteous man, my father after the flesh, and the spouse of my mother Mary, went away with his sons to his trade, practising the art of a carpenter.
3. Now when righteous Joseph became a widower, my mother Mary, blessed, holy, and pure, was already twelve years old. For her parents offered her in the temple when she was three years of age, and she remained in the temple of the Lord nine years. Then when the priests saw that the virgin, holy and God-fearing, was growing up, they spoke to each other, saying: Let us search out a man, righteous and pious, to whom Mary may be entrusted until the time of her marriage; lest, if she remain in the temple, it happen to her as is wont to happen to women, and lest on that account we sin, and God be angry with us.
4. Therefore they immediately sent out, and assembled twelve old men of the tribe of Judah. And they wrote down the names of the twelve tribes of Israel. And the lot fell upon the pious old man, righteous Joseph. Then the priests answered, and said to my blessed mother: Go with Joseph, and be with him till the time of your marriage. Righteous Joseph therefore received my mother, and led her away to his own house. And Mary found James the Less in his father’s house, broken-hearted and sad on account of the loss of his mother, and she brought him up. Hence Mary was called the mother of James. 1715 Thereafter Joseph left her at home, and went away to the shop where he wrought at his trade of a carpenter. And after the holy virgin had spent two years in his house her age was exactly fourteen years, including the time at which he received her.
5. And I chose her of my own will, with the concurrence of my Father, and the counsel of the Holy Spirit. And I was made flesh of her, by a mystery which transcends the grasp of created reason. And three months after her conception the righteous man Joseph returned from the place where he worked at his trade; and when he found my virgin mother pregnant, he was greatly perplexed, and thought of sending her away secretly. 1716 But from fear, and sorrow, and the anguish of his heart, he could endure neither to eat nor drink that day.
6. But at mid-day there appeared to him in a dream the prince of the angels, the holy Gabriel, furnished with a command from my Father; and he said to him: Joseph, son of David, fear not to take Mary as thy wife: for she has conceived of the Holy Spirit; and she will bring forth a son, whose name shall be called Jesus. He it is who shall rule all nations with a rod of iron. 1717 Having thus spoken, the angel departed from him. And Joseph rose from his sleep, and did as the angel of the Lord had said to him; and Mary abode with him. 1718
7. Some time after that, there came forth an order from Augustus Cæsar the king, that all the habitable world should be enrolled, each man in his own city. The old man therefore, righteous Joseph, rose up and took the virgin Mary and came to Bethlehem, because the time of her bringing forth was at hand. Joseph then inscribed his name in the list; for Joseph the son of David, whose spouse Mary was, was of the tribe of Judah. And indeed Mary, my mother, brought me forth in Bethlehem, in a cave near the tomb of Rachel the wife of the patriarch Jacob, the mother of Joseph and Benjamin.
8. But Satan went and told this to Herod the Great, the father of Archelaus. And it was this same Herod 1719 who ordered my friend and relative John to be beheaded. Accordingly he searched for me diligently, thinking that my kingdom was to be of this world. 1720 But Joseph, that pious old man, was warned of this by a dream. Therefore he rose and took Mary my mother, and I lay in her bosom. Salome 1721 also was their fellow-traveller. Having therefore set out from home, he retired into Egypt, and remained there the space of one whole year, until the hatred of Herod passed away.
9. Now Herod died by the worst form of death, atoning for the shedding of the blood of the children whom he wickedly cut off, though there was no sin in them. And that impious tyrant Herod being dead, they returned into the land of Israel, and lived in a city of Galilee which is called Nazareth. And Joseph, going back to his trade of a carpenter, earned his living by the work of his hands; for, as the law of Moses had commanded, he never sought to live for nothing by another’s labour. 1722
10. At length, by increasing years, the old man arrived at a very advanced age. He did not, however, labour under any bodily weakness, nor had his sight failed, nor had any tooth perished from his mouth. In mind also, for the whole time of his life, he never wandered; but like a boy he always in his business displayed youthful vigour, and his limbs remained unimpaired, and free from all pain. His life, then, in all, amounted to one hundred and eleven years, his old age being prolonged to the utmost limit.
11. Now Justus and Simeon, the elder sons of Joseph, were married, and had families of their own. Both the daughters were likewise married, and lived in their own houses. So there remained in Joseph’s house, Judas and James the Less, and my virgin mother. I moreover dwelt along with them, not otherwise than if I had been one of his sons. But I passed all my life without fault. Mary I called my mother, and Joseph father, and I obeyed them in all that they said; nor did I ever contend against them, but complied with their commands, as other men whom earth produces are wont to do; nor did I at any time arouse their anger, or give any word or answer in opposition to them. On the contrary, I cherished them with great love, like the pupil of my eye.
12. It came to pass, after these things, that the death of that old man, the pious Joseph, and his departure from this world, were approaching, as happens to other men who owe their origin to this earth. And as his body was verging on dissolution, an angel of the Lord informed him that his death was now close at hand. Therefore fear and great perplexity came upon him. So he rose up and went to Jerusalem; and going into the temple of the Lord, he poured out his prayers there before the sanctuary, and said:
13. O God! author of all consolation, God of all compassion, and Lord of the whole human race; God of my soul, body, and spirit; with supplications I reverence thee, O Lord and my God. If now my days are ended, and the time draws near when I must leave this world, send me, I beseech Thee, the great Michael, the prince of Thy holy angels: let him remain with me, that my wretched soul may depart from this afflicted body without trouble, without terror and impatience. For great fear and intense sadness take hold of all bodies on the day of their death, whether it be man or woman, beast wild or tame, or whatever creeps on the ground or flies in the air. At the last all creatures under heaven in whom is the breath of life are struck with horror, and their souls depart from their bodies with strong fear and great depression. Now therefore, O Lord and my God, let Thy holy angel be present with his help to my soul and body, until they shall be dissevered from each other. And let not the face of the angel, appointed my guardian from the day of my birth, 1723 be turned away from me; but may he be the companion of my journey even until he bring me to Thee: let his countenance be pleasant and gladsome to me, and let him accompany me in peace. And let not demons of frightful aspect come near me in the way in which I am to go, until I come to Thee in bliss. And let not the doorkeepers hinder my soul from entering paradise. And do not uncover my sins, and expose me to condemnation before Thy terrible tribunal. Let not the lions rush in upon me; nor let the waves of the sea of fire overwhelm my soul—for this must every soul pass through 1724 —before I have seen the glory of Thy Godhead. O God, most righteous Judge, who in justice and equity wilt judge mankind, and wilt render unto each one according to his works, O Lord and my God, I beseech Thee, be present to me in Thy compassion, and enlighten my path that I may come to Thee; for Thou art a fountain overflowing with all good things, and with glory for evermore. Amen.
14. It came to pass thereafter, when he returned to his own house in the city of Nazareth, that he was seized by disease, and had to keep his bed. And it was at this time that he died, according to the destiny of all mankind. For this disease was very heavy upon him, and he had never been ill, as he now was, from the day of his birth. And thus assuredly it pleased Christ 1725 to order the destiny of righteous Joseph. He lived forty years unmarried; thereafter his wife remained under his care forty-nine years, and then died. And a year after her death, my mother, the blessed Mary, was entrusted to him by the priests, that he should keep her until the time of her marriage. She spent two years in his house; and in the third year of her stay with Joseph, in the fifteenth year of her age, she brought me forth on earth by a mystery which no creature can penetrate or understand, except myself, and my Father and the Holy Spirit, constituting one essence with myself. 1726
15. The whole age of my father, therefore, that righteous old man, was one hundred and eleven years, my Father in heaven having so decreed. And the day on which his soul left his body was the twenty-sixth of the month Abib. For now the fine gold began to lose its splendour, and the silver to be worn down by use—I mean his understanding and his wisdom. He also loathed food and drink, and lost all his skill in his trade of carpentry, nor did he any more pay attention to it. It came to pass, then, in the early dawn of the twenty-sixth day of Abib, that Joseph, that righteous old man, lying in his bed, was giving up his unquiet soul. Wherefore he opened his mouth with many sighs, and struck his hands one against the other, and with a loud voice cried out, and spoke after the following manner:—
16. Woe to the day on which I was born into the world! Woe to the womb which bare me! Woe to the bowels which admitted me! Woe to the breasts which suckled me! Woe to the feet upon which I sat and rested! Woe to the hands which carried me and reared me until I grew up! 1727 For I was conceived in iniquity, and in sins did my mother desire me. 1728 Woe to my tongue and my lips, which have brought forth and spoken vanity, detraction, falsehood, ignorance, derision, idle tales, craft, and hypocrisy! Woe to mine eyes, which have looked upon scandalous things! Woe to mine ears, which have delighted in the words of slanderers! Woe to my hands, which have seized what did not of right belong to them! Woe to my belly and my bowels, which have lusted after food unlawful to be eaten! Woe to my throat, which like a fire has consumed all that it found! Woe to my feet, which have too often walked in ways displeasing to God! Woe to my body; and woe to my miserable soul, which has already turned aside from God its Maker! What shall I do when I arrive at that place where I must stand before the most righteous Judge, and when He shall call me to account for the works which I have heaped up in my youth? Woe to every man dying in his sins! Assuredly that same dreadful hour, which came upon my father Jacob, 1729 when his soul was flying forth from his body, is now, behold, near at hand for me. Oh! how wretched I am this day, and worthy of lamentation! But God alone is the disposer of my soul and body; He also will deal with them after His own good pleasure.
17. These are the words spoken by Joseph, that righteous old man. And I, going in beside him, found his soul exceedingly troubled, for he was placed in great perplexity. And I said to him: Hail! my father Joseph, thou righteous man; how is it with thee? And he answered me: All hail! my well-beloved son. Indeed, the agony and fear of death have already environed me; but as soon as I heard Thy voice, my soul was at rest. O Jesus of Nazareth! Jesus, my Saviour! Jesus, the deliverer of my soul! Jesus, my protector! Jesus! O sweetest name in my mouth, and in the mouth of all those that love it! O eye which seest, and ear which hearest, hear me! I am Thy servant; this day I most humbly reverence Thee, and before Thy face I pour out my tears. Thou art altogether my God; Thou art my Lord, as the angel has told me times without number, and especially on that day when my soul was driven about with perverse thoughts about the pure and blessed Mary, who was carrying Thee in her womb, and whom I was thinking of secretly sending away. And while I was thus meditating, behold, there appeared to me in my rest angels of the Lord, saying to me in a wonderful mystery: O Joseph, thou son of David, fear not to take Mary as thy wife; and do not grieve thy soul, nor speak unbecoming words of her conception, because she is with child of the Holy Spirit, and shall bring forth a son, whose name shall be called Jesus, for He shall save His people from their sins. Do not for this cause wish me evil, O Lord! for I was ignorant of the mystery of Thy birth. I call to mind also, my Lord, that day when the boy died of the bite of the serpent. And his relations wished to deliver Thee to Herod, saying that Thou hadst killed him; but Thou didst raise him from the dead, and restore him to them. Then I went up to Thee, and took hold of Thy hand, saying: My son, take care of thyself. But Thou didst say to me in reply: Art thou not my father after the flesh? I shall teach thee who I am. 1730 Now therefore, O Lord and my God, do not be angry with me, or condemn me on account of that hour. I am Thy servant, and the son of Thine handmaiden; 1731 but Thou art my Lord, my God and Saviour, most surely the Son of God.
18. When my father Joseph had thus spoken, he was unable to weep more. And I saw that death now had dominion over him. And my mother, virgin undefiled, rose and came to me, saying: O my beloved son, this pious old man Joseph is now dying. And I answered: Oh my dearest mother, assuredly upon all creatures produced in this world the same necessity of death lies; for death holds sway over the whole human race. Even thou, O my virgin mother, must look for the same end of life as other mortals. And yet thy death, as also the death of this pious man, is not death, but life enduring to eternity. Nay more, even I must die, as concerns the body which I have received from thee. But rise, O my venerable mother, and go in to Joseph, that blessed old man, in order that thou mayst see what will happen as his soul ascends from his body.
19. My undefiled mother Mary, therefore, went and entered the place where Joseph was. And I was sitting at his feet looking at him, for the signs of death already appeared in his countenance. And that blessed old man raised his head, and kept his eyes fixed on my face; but he had no power of speaking to me, on account of the agonies of death, which held him in their grasp. But he kept fetching many sighs. And I held his hands for a whole hour; and he turned his face to me, and made signs for me not to leave him. Thereafter I put my hand upon his breast, and perceived his soul now near his throat, preparing to depart from its receptacle.
20. And when my virgin mother saw me touching his body, she also touched his feet. And finding them already dead and destitute of heat, she said to me: O my beloved son, assuredly his feet are already beginning to stiffen, and they are as cold as snow. Accordingly she summoned his sons and daughters, and said to them: Come, as many as there are of you, and go to your father; for assuredly he is now at the very point of death. And Assia, his daughter, answered and said: Woe’s me, O my brothers, this is certainly the same disease that my beloved mother died of. And she lamented and shed tears; and all Joseph’s other children mourned along with her. I also, and my mother Mary, wept along with them. 1732
21. And turning my eyes towards the region of the south, I saw Death already approaching, and all Gehenna with him, closely attended by his army and his satellites; and their clothes, their faces, and their mouths poured forth flames. And when my father Joseph saw them coming straight to him, his eyes dissolved in tears, and at the same time he groaned after a strange manner. Accordingly, when I saw the vehemence of his sighs, I drove back Death and all the host of servants which accompanied him. And I called upon my good Father, saying:—
22. O Father of all mercy, eye which seest, and ear which hearest, hearken to my prayers and supplications in behalf of the old man Joseph; and send Michael, the prince of Thine angels, and Gabriel, the herald of light, and all the light of Thine angels, and let their whole array walk with the soul of my father Joseph, until they shall have conducted it to Thee. This is the hour in which my father has need of compassion. And I say unto you, that all the saints, yea, as many men as are born in the world, whether they be just or whether they be perverse, must of necessity taste of death.
23. Therefore Michael and Gabriel came to the soul of my father Joseph, and took it, and wrapped it in a shining wrapper. Thus he committed his spirit into the hands of my good Father, and He bestowed upon him peace. But as yet none of his children knew that he had fallen asleep. And the angels preserved his soul from the demons of darkness which were in the way, and praised God even until they conducted it into the dwelling-place of the pious.
24. Now his body was lying prostrate and bloodless; wherefore I reached forth my hand, and put right his eyes and shut his mouth, and said to the virgin Mary: O my mother, where is the skill which he showed in all the time that he lived in this world? Lo! it has perished, as if it had never existed. And when his children heard me speaking with my mother, the pure virgin, they knew that he had already breathed his last, and they shed tears, and lamented. But I said to them: Assuredly the death of your father is not death, but life everlasting: for he has been freed from the troubles of this life, and has passed to perpetual and everlasting rest. When they heard these words, they rent their clothes, and wept.
25. And, indeed, the inhabitants of Nazareth and of Galilee, having heard of their lamentation, flocked to them, and wept from the third hour even to the ninth. And at the ninth hour they all went together to Joseph’s bed. And they lifted his body, after they had anointed it with costly unguents. But I entreated my Father in the prayer of the celestials—that same prayer which with my own hand I made before I was carried in the womb of the virgin Mary, my mother. And as soon as I had finished it, and pronounced the amen, a great multitude of angels came up; and I ordered two of them to stretch out their shining garments, and to wrap in them the body of Joseph, the blessed old man.
26. And I spoke to Joseph, and said: The smell or corruption of death shall not have dominion over thee, nor shall a worm ever come forth from thy body. Not a single limb of it shall be broken, nor shall any hair on thy head be changed. Nothing of thy body shall perish, O my father Joseph, but it will remain entire and uncorrupted even until the banquet of the thousand years. 1733 And whosoever shall make an offering on the day of thy remembrance, him will I bless and recompense in the congregation of the virgins; and whosoever shall give food to the wretched, the poor, the widows, and orphans from the work of his hands, on the day on which thy memory shall be celebrated, and in thy name, shall not be in want of good things all the days of his life. And whosoever shall have given a cup of water, or of wine, to drink to the widow or orphan in thy name, I will give him to thee, that thou mayst go in with him to the banquet of the thousand years. And every man who shall present an offering on the day of thy commemoration will I bless and recompense in the church of the virgins: for one I will render unto him thirty, sixty, and a hundred. And whosoever shall write the history of thy life, of thy labour, and thy departure from this world, and this narrative that has issued from my mouth, him shall I commit to thy keeping as long as he shall have to do with this life. And when his soul departs from the body, and when he must leave this world, I will burn the book of his sins, nor will I torment him with any punishment in the day of judgment; but he shall cross the sea of flames, and shall go through it without trouble or pain. 1734 And upon every poor man who can give none of those things which I have mentioned this is incumbent: viz., if a son is born to him, he shall call his name Joseph. So there shall not take place in that house either poverty or any sudden death for ever.
27. Thereafter the chief men of the city came together to the place where the body of the blessed old man Joseph had been laid, bringing with them burial-clothes; and they wished to wrap it up in them after the manner in which the Jews are wont to arrange their dead bodies. And they perceived that he kept his shroud fast; for it adhered to the body in such a way, that when they wished to take it off, it was found to be like iron—impossible to be moved or loosened. Nor could they find any ends in that piece of linen, which struck them with the greatest astonishment. At length they carried him out to a place where there was a cave, and opened the gate, that they might bury his body beside the bodies of his fathers. Then there came into my mind the day on which he walked with me into Egypt, and that extreme trouble which he endured on my account. Accordingly, I bewailed his death for a long time; and lying upon his body, I said:—
28. O Death! who makest all knowledge to vanish away, and raisest so many tears and lamentations, surely it is God my Father Himself who hath granted thee this power. For men die for the transgression of Adam and his wife Eve, and Death spares not so much as one. Nevertheless, nothing happens to any one, or is brought upon him, without the command of my Father. There have certainly been men who have prolonged their life even to nine hundred years; but they died. Yea, though some of them have lived longer, they have, notwithstanding, succumbed to the same fate; nor has any one of them ever said: I have not tasted death. For the Lord never sends the same punishment more than once, since it hath pleased my Father to bring it upon men. And at the very moment when it, going forth, beholds the command descending to it from heaven, it says: I will go forth against that man, and will greatly move him. Then, without delay, it makes an onset on the soul, and obtains the mastery of it, doing with it whatever it will. For, because Adam did not the will of my Father, but transgressed His commandment, the wrath of my Father was kindled against him, and He doomed him to death; and thus it was that death came into the world. But if Adam had observed my Father’s precepts, death would never have fallen to his lot. Think you that I can ask my good Father to send me a chariot of fire, 1735 which may take up the body of my father Joseph, and convey it to the place of rest, in order that it may dwell with the spirits? But on account of the transgression of Adam, that trouble and violence of death has descended upon all the human race. And it is for this cause that I must die according to the flesh, for my work which I have created, that they may obtain grace.
29. Having thus spoken, I embraced the body of my father Joseph, and wept over it; and they opened the door of the tomb, and placed his body in it, near the body of his father Jacob. And at the time when he fell asleep he had fulfilled a hundred and eleven years. Never did a tooth in his mouth hurt him, nor was his eyesight rendered less sharp, nor his body bent, nor his strength impaired; but he worked at his trade of a carpenter to the very last day of his life; and that was the six-and-twentieth of the month Abib.
30. And we apostles, when we heard these things from our Saviour, rose up joyfully, and prostrated ourselves in honour of Him, and said: O our Saviour, show us Thy grace. Now indeed we have heard the word of life: nevertheless we wonder, O our Saviour, at the fate of Enoch and Elias, inasmuch as they had not to undergo death. For truly they dwell in the habitation of the righteous even to the present day, nor have their bodies seen corruption. Yet that old man Joseph the carpenter was, nevertheless, Thy father after the flesh. And Thou hast ordered us to go into all the world and preach the holy Gospel; and Thou hast said: Relate to them the death of my father Joseph, and celebrate to him with annual solemnity a festival and sacred day. And whosoever shall take anything away from this narrative, or add anything to it, commits sin. 1736 We wonder especially that Joseph, even from that day on which Thou wast born in Bethlehem, called Thee his son after the flesh. Wherefore, then, didst Thou not make him immortal as well as them, and Thou sayest that he was righteous and chosen?
31. And our Saviour answered and said: Indeed, the prophecy of my Father upon Adam, for his disobedience, has now been fulfilled. And all things are arranged according to the will and pleasure of my Father. For if a man rejects the commandment of God, and follows the works of the devil by committing sin, his life is prolonged; for he is preserved in order that he may perhaps repent, and reflect that he must be delivered into the hands of death. But if any one has been zealous of good works, his life also is prolonged, that, as the fame of his old age increases, upright men may imitate him. But when you see a man whose mind is prone to anger, assuredly his days are shortened; for it is these that are taken away in the flower of their age. Every prophecy, therefore, which my Father has pronounced concerning the sons of men, must be fulfilled in every particular. But with reference to Enoch and Elias, and how they remain alive to this day, keeping the same bodies with which they were born; and as to what concerns my father Joseph, who has not been allowed as well as they to remain in the body: indeed, though a man live in the world many myriads of years, nevertheless at some time or other he is compelled to exchange life for death. And I say to you, O my brethren, that they also, Enoch and Elias, 1737 must towards the end of time return into the world and die—in the day, namely, of commotion, of terror, of perplexity, and affliction. For Antichrist will slay four bodies, and will pour out their blood like water, because of the reproach to which they shall expose him, and the ignominy with which they, in their lifetime, shall brand him when they reveal his impiety.
32. And we said: O our Lord, our God and Saviour, who are those four whom Thou hast said Antichrist will cut off from the reproach they bring upon him? The Lord answered: They are Enoch, Elias, Schila, and Tabitha. 1738 When we heard this from our Saviour, we rejoiced and exulted; and we offered all glory and thanksgiving to the Lord God, and our Saviour Jesus Christ. He it is to whom is due glory, honour, dignity, dominion, power, and praise, as well as to the good Father with Him, and to the Holy Spirit that giveth life, henceforth and in all time for evermore. Amen.
Footnotes
388:1707The Coptic has: The 26th day of Epep. This is the departure from the body of our father Joseph the carpenter, the father of Christ after the flesh, who was 111 years old. Our Saviour narrated all his life to His apostles on Mount Olivet; and His apostles wrote it, and put it in the library which is in Jerusalem. Also that the day on which the holy old man laid down his body was the 26th of the month Epep. In the peace of God, amen.
His day is the 19th of March in the Roman calendar.
388:1708Luke xxiv. 49.
388:1709Luke xxiv. 37.
388:1710Comp. Matt. x. 42.
388:1711Comp. Ps. lxxxiv. 10.
388:1712Matt. xii. 36.
388:17132 Cor. v. 10.
388:1714Jer. 9:23, 24, 1 Cor. 1:31, 2 Cor. 10:17.
389:1715Luke xxiv. 10.
389:1716Matt. i. 19.
389:1717Ps. 2:9, Rev. 11:5, Rev. 19:15.
389:1718Matt. i. 20-24.
389:1719It was Herod Antipas who ordered John to be beheaded.
389:1720John xviii. 36.
389:1721The Salome here mentioned was, according to two of the mss. of Pseudo-Matthew, the third husband of Anna, Mary’s mother, and the father of Mary the wife of Zebedee. But compare Matt. 27:56, Mark 15:40.
389:1722Gen. iii. 19.
390:1723One the subject of guardian angels, see Shepherd of Hermas, iii. 4; Justin, Apol., ii. 5, Tryph., 5; Athenagoras, Legat., 10, 20; Clem. Alex., Strom., vi. 17.
390:1724This clause looks like an interpolation. But the doctrine of purgatory was held from an early date. Clem. Alex., Pædag., iii. 9; Strom., vii. 6; Origen against Celsus, v. 14, 15.
390:1725Note the change from the first person.
390:1726Here the Coptic has: This is the end of the life of my beloved father Joseph. When forty years old he married a wife, with whom he lived nine (? forty-nine) years. After her death he remained a widower one (or two) year: and my mother lived two years in his house before she was married to him, since he had been ordered by the priests to take charge of her until the time of her marriage. And my mother Mary brought me forth in the third year that she was in Joseph’s house, in the fifteenth year of her age. My mother bore me in a cave (this seems a mistranslation for mystery), which it is unlawful either to name or seek, and there is not in the whole creation a man who knows it, except me and my Father and the Holy Spirit. It is to be noted that the last clause is omitted in the Coptic. The phrase one essence was first used in regard to the doctrine of the Trinity by Augustine.
391:1727Comp. Job. iii.
391:1728Comp. Ps. li. 5.
391:1729Matt. i. 16.
391:1730The Sahidic has: Joseph entreats Jesus to pardon him likewise, because when, once upon a time, He had recalled to life a boy bitten by a cerastes, he (Joseph) had pulled His right ear, advising Him to refrain from works that brought hatred upon Him. See Second Gospel of Thomas, chap. 5.
391:1731Ps. cxvi. 16.
392:1732The argument of the Sahidic is: He sends for Joseph’s sons and daughters, of whom the oldest was Lysia the purple-seller. They all wept over their dying father.
392:1733Barnabas, 15; Hermas, i. 3; Irenæus, Contra Hær., v. 33; Justin, Tryph., 81; Tertullian, Adv. Marc., iii. 24. Caius and Dionysius imputed grossness and sensuality to Cerinthus, because he spoke of the wedding feast of the thousand years.
393:1734All the fathers placed the purgatorial fires, as the Greek Church does now, at the day of judgment. Augustine was the first who brought forward the supposition that the purification took place in Hades before the day of judgment. Haag, Histoire des Dogmes, ii. 323.
393:17352 Kings ii. 11.
393:1736Rev. 22:18, 19.
394:1737Comp. Rev. xi. 3-12.
394:1738Acts ix. 36. Schila is probably meant for the widow of Nain’s son.
The Gospel of Thomas.
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First Greek Form.
Thomas the Israelite Philosopher’s Account of the Infancy of the Lord.
1. I Thomas, an Israelite, write you this account, that all the brethren from among the heathen may know the miracles of our Lord Jesus Christ in His infancy, which He did after His birth in our country. The beginning of it is as follows:—
2. This child Jesus, when five years old, was playing in the ford of a mountain stream; and He collected the flowing waters into pools, and made them clear immediately, and by a word alone He made them obey Him. And having made some soft clay, He fashioned out of it twelve sparrows. And it was the Sabbath when He did these things. And there were also many other children playing with Him. And a certain Jew, seeing what Jesus was doing, playing on the Sabbath, went off immediately, and said to his father Joseph: Behold, thy son is at the stream, and has taken clay, and made of it twelve birds, and has profaned the Sabbath. And Joseph, coming to the place and seeing, cried out to Him, saying: Wherefore doest thou on the Sabbath what it is not lawful to do? And Jesus clapped His hands, and cried out to the sparrows, and said to them: Off you go! And the sparrows flew, and went off crying. And the Jews seeing this were amazed, and went away and reported to their chief men what they had seen Jesus doing. 1739
3. And the son of Annas the scribe was standing there with Joseph; and he took a willow branch, and let out the waters which Jesus had collected. And Jesus, seeing what was done, was angry, and said to him: O wicked, impious, and foolish! what harm did the pools and the waters do to thee? Behold, even now thou shalt be dried up like a tree, and thou shalt not bring forth either leaves, or root, 1740 or fruit. And straightway that boy was quite dried up. And Jesus departed, and went to Joseph’s house. But the parents of the boy that had been dried up took him up, bewailing his youth, and brought him to Joseph, and reproached him because, said they, thou hast such a child doing such things. 1741
4. After that He was again passing through the village; and a boy ran up against Him, and struck His shoulder. And Jesus was angry, and said to him: Thou shalt not go back the way thou camest. And immediately he fell down dead. And some who saw what had taken place, said: Whence was this child begotten, that every word of his is certainly accomplished? And the parents of the dead boy went away to Joseph, and blamed him, saying: Since thou hast such a child, it is impossible for thee to live with us in the village; or else teach him to bless, and not to curse: 1742 for he is killing our children.
5. And Joseph called the child apart, and admonished Him, saying: Why doest thou such things, and these people suffer, and hate us, and persecute us? And Jesus said: I know that these words of thine are not thine own; 1743 nevertheless for thy sake I will be silent; but they shall bear their punishment. And straightway those that accused Him were struck blind. And those who saw it were much afraid and in great perplexity, and said about Him: Every word which he spoke, whether good or bad, was an act, and became a wonder. And when they saw that Jesus had done such a thing, Joseph rose and took hold of His ear, and pulled it hard. And the child was very angry, and said to him: It is enough for thee to seek, and not to find; and most certainly thou hast not done wisely. Knowest thou not that I am thine? Do not trouble me. 1744
6. And a certain teacher, Zacchæus by name, was standing in a certain place, and heard Jesus thus speaking to his father; and he wondered exceedingly, that, being a child, he should speak in such a way. And a few days thereafter he came to Joseph, and said to him: Thou hast a sensible child, and he has some mind. Give him to me, then, that he may learn letters; and I shall teach him along with the letters all knowledge, both how to address all the elders, and to honour them as forefathers and fathers, and how to love those of his own age. And He said to him all the letters from the Alpha even to the Omega, clearly and with great exactness. And He looked upon the teacher Zacchæus, and said to him: Thou who art ignorant of the nature of the Alpha, how canst thou teach others the Beta? Thou hypocrite! first, if thou knowest, teach the A, and then we shall believe thee about the B. Then He began to question the teacher about the first letter, and he was not able to answer Him. And in the hearing of many, the child says to Zacchæus: Hear, O teacher, the order of the first letter, and notice here how it has lines, and a middle stroke crossing those which thou seest common; (lines) brought together; the highest part supporting them, and again bringing them under one head; with three points of intersection; of the same kind; principal and subordinate; of equal length. Thou hast the lines of the A. 1745
Ante-Nicene Fathers, Vol. VIII, part 3 of 6. . Hermetic Cloud, https://hermeticcloud.com/library/ante-nicene-fathers-vol-viii-part-3/. Public-domain text reproduced in full; markup only.